Text -- Ezra 5:1-11 (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. 5:2 Then Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak began to rebuild the temple of God in Jerusalem. The prophets of God were with them, supporting them. 5:3 At that time Tattenai governor of Trans-Euphrates, Shethar-Bozenai, and their colleagues came to them and asked, “Who gave you authority to rebuild this temple and to complete this structure?” 5:4 They also asked them, “What are the names of the men who are building this edifice?” 5:5 But God was watching over the elders of Judah, and they were not stopped until a report could be dispatched to Darius and a letter could be sent back concerning this. 5:6 This is a copy of the letter that Tattenai governor of Trans-Euphrates, Shethar-Bozenai, and his colleagues who were the officials of Trans-Euphrates sent to King Darius. 5:7 The report they sent to him was written as follows: “To King Darius: All greetings! 5:8 Let it be known to the king that we have gone to the province of Judah, to the temple of the great God. It is being built with large stones, and timbers are being placed in the walls. This work is being done with all diligence and is prospering in their hands. 5:9 We inquired of those elders, asking them, ‘Who gave you the authority to rebuild this temple and to complete this structure?’ 5:10 We also inquired of their names in order to inform you, so that we might write the names of the men who were their leaders. 5:11 They responded to us in the following way: ‘We are servants of the God of heaven and earth. We are rebuilding the temple which was previously built many years ago. A great king of Israel built it and completed it.

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.

Wesley: Ezr 5:2

Encouraging the people to work by their presence, and assurance of success. It is supposed, the work had stopt about fifteen years. The first chapter of Haggai is the best comment on these two verses.

Wesley: Ezr 5:3

Not Rehum and Shimshai, &c. who were either dead, or removed from their office by Darius.

Wesley: Ezr 5:4

Jews.

Wesley: Ezr 5:4

According to what they asked.

Wesley: Ezr 5:4

That were the undertakers and encouragers of it.

Wesley: Ezr 5:8

And indeed, thus far the greater part of the Samaritans agreed with them.

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).

JFB: Ezr 5:2

The strong appeals and animating exhortations of these prophets gave a new impulse to the building of the temple. It was in the second year of the reign of Darius Hystaspes that the work, after a long interruption, was resumed.

JFB: Ezr 5:3-4

The Persian empire west of the Euphrates included at this time Syria, Arabia, Egypt, Phœnicia, and other provinces subject to Darius. The empire was divided into twenty provinces, called satrapies. Syria formed one satrapy, inclusive of Palestine, Phœnicia, and Cyprus, and furnished an annual revenue of three hundred fifty talents. It was presided over by a satrap or viceroy, who at this time resided at Damascus. Though superior to the native governors of the Jews appointed by the Persian king, he never interfered with their internal government except when there was a threatened disturbance of order and tranquillity. Tatnai, the governor (whether this was a personal name or an official title is unknown), had probably been incited by the complaints and turbulent outrages of the Samaritans against the Jews; but he suspended his judgment, and he prudently resolved to repair to Jerusalem, that he might ascertain the real state of matters by personal inspection and enquiry, in company with another dignified officer and his provincial council.|| 12140||1||13||0||@But the eye of their God was upon the elders of the Jews, &c.==--The unusual presence, the imposing suite, the authoritative enquiries of the satrap appeared formidable, and might have produced a paralyzing influence or led to disastrous consequences, if he had been a partial and corrupt judge or actuated by unfriendly feelings towards the Jewish cause. The historian, therefore, with characteristic piety, throws in this parenthetical verse to intimate that God averted the threatening cloud and procured favor for the elders or leaders of the Jews, that they were not interrupted in their proceedings till communications with the court should be made and received. Not a word was uttered to dispirit the Jews or afford cause of triumph to their opponents. Matters were to go on till contrary orders arrived from Babylon. After surveying the work in progress, he inquired: first, by what authority this national temple was undertaken; and, secondly, the names of the principal promoters and directors of the undertaking. To these two heads of enquiry the Jews returned ready and distinct replies. Then having learned that it originated in a decree of Cyrus, who had not only released the Jewish exiles from captivity and permitted them to return to their own land for the express purpose of rebuilding the house of God, but, by an act of royal grace, had restored to them the sacred vessels which Nebuchadnezzar had carried off as trophies from the former temple, Tatnai transmitted all this information in an official report to his imperial master, accompanying it with a recommendatory suggestion that search should be made among the national archives at Babylon for the original decree of Cyrus, that the truth of the Jews' statement might be verified. The whole conduct of Tatnai, as well as the general tone of his despatch, is marked by a sound discretion and prudent moderation, free from any party bias, and evincing a desire only to do his duty. In all respects he appears in favorable contrast with his predecessor, Rehum (Ezr 4:9).

JFB: Ezr 5:8

Literally, "stones of rolling"; that is, stones of such extraordinary size that they could not be carried--they had to be rolled or dragged along the ground.

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).

Clarke: Ezr 5:2

Then rose up Zerubbabel - Here we find three classes of men joining in the sacred work: Zerubbabel the civil governor; Jeshua the high priest or ecclesiastical governor; and Haggai and Zechariah the prophets. How glorious it is when we see the civil government joining with the sacerdotal and prophetic for the establishment and extension of true religion!

Clarke: Ezr 5:3

Tatnai, governor - He was governor of the provinces which belonged to the Persian empire on their side of the Euphrates, comprehending Syria, Arabia Deserta, Phoenicia, and Samaria. 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: Ezr 5:4

What are the names - It is most evident that this is the answer of the Jews to the inquiry of Tatnai, Ezr 5:3, and the verse should be read thus: Then said we unto them after this manner: These are the names of the men who make this building.

Clarke: Ezr 5:5

The eye of their God was upon the elders - The watchful care of God was upon the elders. They were assured of his favor; and they found his especial providence working in their behalf.

Clarke: Ezr 5:8

With great stones - They are making a very strong and a very costly building.

Clarke: Ezr 5:11

We are the servants of the God of heaven - How simple, plain, and ingenuous is this confession! They were the servants of the God of heaven. How came they then into bondage! Why, they provoked the God of heaven - repeatedly sinned against him, and then he gave them into the hands of their enemies.

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

TSK: Ezr 5:2

rose up : Ezr 3:2; Hag 1:12-15

Jeshua : Zec 6:11, Joshua, Josedech.

the prophets : Ezr 6:14; Hag 2:4-9, Hag 2:20-23; Zech. 3:1-4:14; 2Co 1:24

TSK: Ezr 5:3

Tatnai : Tatnai was governor of the provinces which belonged to the Persian empire west of the Euphrates, comprehending Syria, Arabia Deserta, Phoenicia, and Samaria. He seems to have been a mild and judicious man, and to have acted with great prudence and caution, and without any passion or prejudice. Ezr 5:6, Ezr 6:6, Ezr 6:13, Ezr 7:21; Neh 2:7-9

Who hath commanded you : Ezr 5:9, Ezr 1:3; Mat 21:23; Act 4:7

TSK: Ezr 5:4

What are : Ezr 5:10

make this building : Chal, build this building

TSK: Ezr 5:5

But the eye : Ezr 7:6, Ezr 7:28, Ezr 8:22; 2Ch 16:9; Psa 32:8, Psa 33:18, Psa 34:15, Psa 76:10; Phi 1:28; 1Pe 3:12

that they : Psa 129:2-5

then they returned : Ezr 6:6-12

TSK: Ezr 5:6

am 3485, bc 519

copy : Ezr 4:11, Ezr 4:23

Apharsachites : Ezr 4:9, Apharsathchites, Ezr 6:6

TSK: Ezr 5:7

wherein : Chal, in the midst whereof

all peace : Ezr 4:17; Dan 3:9, Dan 4:1, Dan 6:21; Joh 14:27; 2Th 3:16

TSK: Ezr 5:8

the province : Ezr 2:1; Neh 7:6, Neh 11:3; Est 1:1, Est 1:22

the great God : Ezr 1:2, Ezr 1:3, Ezr 6:10, Ezr 7:23; Deu 10:17, Deu 32:31; Psa 145:3; Dan 2:47, Dan 3:26; Dan 4:2, Dan 4:34-37, Dan 6:26

great stones : Chal, stones of rolling, Mar 13:1, Mar 13:2

TSK: Ezr 5:9

Who commanded : Ezr 5:3, Ezr 5:4

TSK: Ezr 5:10

asked : Ezr 5:4

TSK: Ezr 5:11

We are : Jos 24:15; Psa 119:46; Dan 3:26; Jon 1:9; Mat 10:32; Luk 12:8; Act 27:23; Rom 1:16, Rom 6:16; Gal 6:14

which a great : 1Kings 6:1-7:51; 2Chr. 3:1-5:14

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."

Barnes: Ezr 5:2

Began to build - i. e., "made a second beginning"- recommenced the uncompleted work.

Helping them - By infusing zeal into the people (see Hag 1:12).

Barnes: Ezr 5:3

Governor on this side the river - Compare Ezr 4:10 note. Tatnai was apparently satrap of Syria, which included the whole tract west of the Euphrates from Cilicia to the borders of Egypt. Zerubbabel must have been, to some extent, under his authority.

Who hath commanded you to build? - There was no doubt a formal illegality in the conduct of Zerubbabel and Jeshua: since all edicts of Persian kings continued in force unless revoked by their successors. But they felt justified in disobeying the decree of the Pseudo-Smerdis (see the Ezr 4:7 note), because the opposition between his religious views and those of his successor was matter of notoriety.

Barnes: Ezr 5:4

Then said we - The Septuagint, Syriac, and Arabic versions have "Then said they,"which brings this verse into exact accordance with Ezr 5:10.

Barnes: Ezr 5:6

Apharsachites, like Apharsites, and Apharsathchites Ezr 4:9, are thought by some to be forms of the word "Persians,"which is applied here generally to the foreign settlers in Samaria. (Others identify the first and the third names with the "Paretaceni,"a people on the Medo-Persian border.)

Barnes: Ezr 5:8

Great stones - literally, as in the margin; i. e., stones so large that they were rolled along, not carried. Others translate "polished stones."

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.

Poole: Ezr 5:2

Encouraging the people to work by their presence, and assurance of success.

Poole: Ezr 5:3

Tatuai and Shethar-boznai ; not Rehum and Shimshai &c., who were either dead, or removed from their offices by the new emperor Darius, as is very usual.

Poole: Ezr 5:4

Then said we either,

1. We Tatnai and Shethar-boznai. And so this is an additional and more express inquiry concerning the names of the builders. And this sense is favoured by comparing Ezr 5:9,10 , where the same questions here severally made, Ezr 5:3,4 , are in like manner distinguished. And so the sacred writer speaks this in their person; such variation of persons being frequent in the Hebrew language, as the learned know. Or,

2. We Jews; and so the translation must be a little varied, and the words read without an interrogation, thus, Then we told them accordingly (i.e. according to what they asked)

what were the names of the men that made this building i.e. who were the chief undertakers and encouragers of this work; for although the Hebrew particle mah , rendered what , seems always to be used interrogatively, yet the Chaldee particle man , here rendered what , is used otherwise, as is manifest from Dan 4:17 .

Poole: Ezr 5:5

They could not cause them to cease because God overruled their hearts and hands, that they did not hinder them by force, as they could have done.

Poole: Ezr 5:6

The Apharsachites a people so called, sent hither as a colony. As the other people, mentioned Ezr 4:9 they seem to have had a greater power with Rehum and Shimshai that with these new officers, who made choice of other companions.

Which were on this side the river whereby they are distinguished from those of their brethren who yet continued in their native country beyond the river, and were not transplanted hither.

Poole: Ezr 5:8

The great God whom the Jews account the great God, the God of gods, esteeming all others to be but little and false gods.

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)

Haydock: Ezr 5:2

Them. Aggeus had rebuked the people for building houses for themselves, while they neglected the temple. The work was hereupon resumed without any fresh order from the king; as the edicts of the usurper, Oropastes, were considered as null, and the Jews only answer the governor, that they had been authorized by Cyrus, ver. 13, 17. Josephus, and 3 Esdras iii., and iv. 47., assert that Darius had given leave. (Calmet) (Menochius)

Haydock: Ezr 5:3

River, over all Syria, &c. This man had not been bribed, but acted with great moderation, and in compliance with his duty. (Calmet) ---

Counsel. Chaldean, "order....to make up this wall."

Haydock: Ezr 5:4

In. Septuagint, "Then I (or they; Greek: eipon. The Syriac and Arabic declare for the latter) said thus to them: What," &c. ---

We gave. Chaldean, "what are the names?" (Haydock) ---

It seems Thathanai asked this question, ver. 10. The Jews might give in the names of Zorobabel, Josue, Aggeus, &c. (Calmet)

Haydock: Ezr 5:5

Ancients. Septuagint, "captivity of Juda." (Haydock) ---

Divine Providence favoured the undertaking. (Delrio adag. 216.) (Menochius) (Psalm xxxii. 18.) ---

His eye sometimes threatens ruin, Amos ix. 8. (Calmet) ---

God did both on this occasion. (Worthington) ---

Hinder. Chaldean, "cause them to leave off, till the matter came to Darius, (Haydock) and his decision was brought back;" (Calmet) or Protestants, "and then they returned answer by letter concerning this matter." Septuagint, "and they did not molest them, till the sentence should be brought to (or from) Darius; and then it (word) was sent to the tax-gatherer, concerning this affair. "

Haydock: Ezr 5:8

Unpolished. Protestants, "great." (Haydock) ---

Hebrew, "to be rolled." See Vitruv. x. 6. Septuagint, "choice stones." Kimchi, &c., "marble." (Calmet) ---

3 Esdras, "polished and precious stones." (Haydock) ---

Yet the Vulgate seems more conformable to chap. vi. 4., and Aggeus ii. 2. (Menochius) (Ribera) ---

Walls, every fourth course, 3 Kings vi. 36. (Calmet)

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.

Gill: Ezr 5:2

Then rose up Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak,.... Whose spirits were stirred up and quickened by the ministry of the prophets, the Lord accompanying it by his Spirit, Hag 1:12,

and began to build the house of God which is at Jerusalem; to go on with the building of it; for they had laid the foundation before, and perhaps had carried it up to some little height, at least, before they ceased from it, Ezr 3:10

and with them were the prophets of God helping them; with words of counsel, comfort, and exhortation, directing and encouraging them, and promising them protection and success: these are the prophets before named.

Gill: Ezr 5:3

At the same time came to them Tatnai, governor on this side the river, and Shetharboznai, and their companions,.... These were new governors and officers under the king of Persia in those parts, the old ones, Rehum, Shimshai, &c. being either dead, or removed upon this new king coming to the throne: these came to the Jews:

and said thus unto them, who hath commanded you to build this house, and to make up this wall? for it seems by this time they had raised up the walls of the temple from its foundation to some height; for of these it must be understood, see Ezr 4:8 for it can hardly be thought they were as yet enclosing it with a wall round about it; now they asked them by what authority they did this? who set them to work? and what were their names? for that this question was asked, though not here expressed, is clear from Ezr 4:10 and to which an answer is given in the next verse.

Gill: Ezr 5:4

Then said we unto them after this manner,.... In answer to their questions; namely, Ezra and other Jews replied; for though Ezra is said after this to come from Babylon in the seventh year of Artaxerxes, he might go thither on some business, and then return again at that time; some indeed think these are the words of Tatnai and those with him; so Ben Melech, which seems to be favoured by Ezr 4:10, and by reading the words with an interrogation, as we do; Aben Ezra says they are either the words of the builders, or of the scribes, the secretaries that came to question them; but they are the words of the former, as order requires, or otherwise no answer would be returned, at least as expressed; and the next clause may be read without an interrogation, and the sense be, that they told them not only that they acted according to an edict of Cyrus king of Persia, for this was said, as appears from Ezr 5:13, but they declared

what were the names of the men that did make this building; or employed them in it, namely, Zerubbabel, Jeshua, and the chief men of the Jews; they made no scruple of telling them who they were; neither ashamed of their masters nor of their work, nor afraid of any ill consequences following hereafter.

Gill: Ezr 5:5

But the eye of their God was upon the elders of the Jews,.... He in his providence looked favourably at them, smiled upon them, encouraged them in the work by his good Spirit, and by the prophets, and gave them success, and protected and defended them, see 2Ch 16:9,

that they could not cause them to cease, till the matter came to Darius; they were not intimidated by what the governor and those with him said to them, but went on in their work; nor did the governor attempt to interrupt them, they having referred him and their cause to Darius for the truth of what they had said, and for further information from him:

and then they returned answer by letter concerning this matter; that is, Tatnai and those with him sent a letter to Darius about this affair, to which they had an answer, which are both related in this and the following chapters.

Gill: Ezr 5:6

The copy of the letter that Tatnai, governor on this side the river, and Shetharboznai, and his companions the Apharsachites, which were on this side the river,.... Which is thought by some to be one of the nations mentioned, Ezr 4:9 the name being pretty near alike to two of them; but perhaps might be a distinct colony in those parts Tatnai was governor of:

these sent unto Darius the king; and is as follows.

Gill: Ezr 5:7

They sent a letter unto him, wherein was written thus,.... Or this was the inscription of it:

unto Darius the king, all peace; wishing him all kind of happiness and prosperity.

Gill: Ezr 5:8

Be it known unto the king,.... This seems to have been the usual form of beginning a letter to a king in those days, Ezr 4:12 that we went into the province of Judea; which from a kingdom was reduced to a province, and was become a part of the Babylonian, now Persian, monarchy, see Ezr 2:1 to the house of the great God; as the Jews called the Lord their God; and even the Heathens had a notion that there was one supreme God, though they worshipped inferior ones; and some had a notion that Jehovah the God of the Jews was he:

which is builded with great stones; marble stones; as Jarchi ^q, stones of rolling, as it may be rendered; which, according to Aben Ezra, were so large and heavy, that they could not be carried, but were obliged to roll them:

and timber is laid in the walls, cedar wood, as Aben Ezra interprets it, for beams, for flooring and raftering; or rather, is put upon the walls, for the lining and wainscoting of them, which was done with cedar wood:

and this work goeth fast on, and prospereth in their hands; and, unless timely prevented, will soon be finished.

Gill: Ezr 5:9

Then asked we those elders,.... The elders of the province of Judea; the chief men of it:

who commanded you to build this house, and to make up these walls? see Ezr 5:3.

Gill: Ezr 5:10

We asked their names also,.... The names of the elders, those that set men about this work:

to certify that we might write the names of the men that were the chief of them; take the names of them in writing, that they might with certainty acquaint the king who they were, and that if it was necessary they might be called to an account for what they were doing.

Gill: Ezr 5:11

And thus they returned us answer,.... To the purpose and in the manner following:

saying, we are the servants of the God of heaven and earth; signifying that they were doing his work, in obedience to his will, and to whom they were accountable:

and build the house that was builded these many years ago; even five hundred years ago, or thereabout; so that they were not erecting a building where there was none before, but were rebuilding what was in ruins:

which a great king of Israel builded and set up; King Solomon, who was a great king for wisdom, honour, riches, peace, prosperity, and extent of his kingdom.

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.

NET Notes: Ezr 5:2

¹ tn Aram “arose and began.” For stylistic reasons this has been translated as a single concept.

NET Notes: Ezr 5:3

¹ tn Aram “who placed to you a command?” So also v. 9.

² tn The exact meaning of the Aramaic word אֻשַּׁרְנָא (’ussarna’) here and in v. 9 is uncertain (BDB 1083 s.v.). The LXX and Vulgate understand it to mean “wall.” Here it is used in collocation with בַּיְתָא (bayta’, “house” as the temple of God), while in 5:3, 9 it is used in parallelism with this term. It might be related to the Assyrian noun ashurru (“wall”) or ashru (“sanctuary”; so BDB). F. Rosenthal, who translates the word “furnishings,” thinks that it probably enters Aramaic from Persian (Grammar, 62-63, §189).

NET Notes: Ezr 5:4

¹ tc The translation reads with one medieval Hebrew MS, the LXX, and the Syriac Peshitta אֲמַרוּ (’amaru, “they said”) rather than the reading אֲמַרְנָא (’amarna’, “we said”) of the MT.

NET Notes: Ezr 5:5

¹ tn Aram “the eye of their God was on.” The idiom describes the attentive care that one exercises in behalf of the object of his concern.

² tn Aram “they did not stop them.”

³ tn Aram “[could] go.” On this form see F. Rosenthal, Grammar, 58, §169.

NET Notes: Ezr 5:7

¹ tn Aram “and it was written in its midst.”

² tn Aram “all peace.”

NET Notes: Ezr 5:8

¹ tn Aram “stones of rolling.” The reference is apparently to stones too large to carry.

NET Notes: Ezr 5:11

¹ sn This great king of Israel would, of course, be Solomon.

Geneva Bible: Ezr 5:2

Then rose up Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and began to build the house of God which [is] at Jerusalem: and with them [were] the prophets of God ^{( a )} helping them.

^{( a )} Who encouraged them to go forward, and cursed them because they were more careful to build their own houses, than zealous to build the temple of God.

Geneva Bible: Ezr 5:4

^{( b )} Then said we unto them after this manner, What are the names of the men that make this building?

^{( b )} That is, the enemies asked this, as in (Ezr 5:10).

Geneva Bible: Ezr 5:5

But the ^{( c )} eye of their God was upon the elders of the Jews, that they could not cause them to cease, till the matter came to Darius: and then they returned answer by letter concerning this [matter].

^{( c )} His favour and the spirit of strength.

Geneva Bible: Ezr 5:11

And thus they returned us answer, saying, We are the servants of the God of heaven and earth, and build the house that was builded these many years ago, which a ^{( d )} great king of Israel builded and set up.

^{( d )} That is, Solomon.

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.

MHCC: Ezr 5:3-17

While employed in God's work, we are under his special protection; his eye is upon us for good. This should keep us to our duty, and encourage us therein, when difficulties are ever so discouraging. The elders of the Jews gave the Samaritans an account of their proceedings. Let us learn hence, with meekness and fear, to give a reason of the hope that is in us; let us rightly understand, and then readily declare, what we do in God's service, and why we do it. And while in this world, we always shall have to confess, that our sins have provoked the wrath of God. All our sufferings spring from thence, and all our comforts from his unmerited mercy. However the work may seem to be hindered, yet the Lord Jesus Christ is carrying it on, his people are growing unto a holy temple in the Lord, for a habitation of God through the Spirit.

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.

Matthew Henry: Ezr 5:3-17

We have here, I. The cognizance which their neighbours soon took of the reviving of this good work. A jealous eye, it seems, they had upon them, and no sooner did the Spirit of God stir up the friends of the temple to appear for it than the evil spirit stirred up its enemies to appear against it. While the people built and ceiled their own houses their enemies gave them no molestation (Hag 1:4), though the king's order was to put a stop to the building of the city (Ezr 4:21); but when they fell to work again at the temple then the alarm was taken, and all heads were at work to hinder them, Ezr 5:3, Ezr 5:4. The adversaries are here named: Tatnai and Shethar-boznai. The governors we read of (ch. 4) were, it is probable, displaced at the beginning of this reign, as is usual. It is the policy of princes often to change their deputies, proconsuls, and rulers of provinces. These, though real enemies to the building of the temple, were men of better temper than the other, and made some conscience of telling truth. If all men have not faith (2Th 3:2), it is well some have, and a sense of honour. The church's enemies are not all equally wicked and unreasonable. The historian begins to relate what passed between the builders and those inquisitors (Ezr 5:3, Ezr 5:4), but breaks off his account, and refers to the ensuing copy of the letter they sent to the king, where the same appears more fully and at large, which he began to abridge (Ezr 5:4), or make an extract out of, though, upon second thoughts, he inserted the whole.

II. The care which the divine Providence took of this good work (Ezr 5:5): The eye of their God was upon the elders of the Jews, who were active in the work, so that their enemies could not cause them to cease, as they would have done, till the matter came to Darius. They desired they would only cease till they had instructions from the king about it. But they would not so much as yield them that, for the eye of God was upon them, even their God. And, 1. That baffled their enemies, infatuated and enfeebled them, and protected the builders from their malicious designs. While we are employed in God's work we are taken under his special protection; his eye is upon us for good, seven eyes upon one stone in his temple; see Zec 3:9; Zec 4:10. 2. That quickened them. The elders of the Jews saw the eye of God upon them, to observe what they did and own them in what they did well, and then they had courage enough to face their enemies and to go on vigorously with their work, notwithstanding all the opposition they met with. our eye upon God, observing his eye upon us, will keep us to our duty and encourage us in it when the difficulties are ever so discouraging.

III. The account they sent to the king of this matter, in which we may observe,

1. How fully the elders of the Jews gave the Samaritans an account of their proceedings. They, finding them both busy and prosperous, that all hands were at work to run up this building and that it went on rapidly, put these questions to them: - "By what authority do you do these things, and who gave you that authority? Who set you to work? Have you that which will bear you out?"To this they answered that they had sufficient warrant to do what they did; for, (1.) " We are the servants of the God of heaven and earth. The God we worship is not a local deity, and therefore we cannot be charged with making a faction, or setting up a sect, in building this temple to his honour: but we pay our homage to a God on whom the whole creation depends, and therefore ought to be protected and assisted by all and hindered by none."It is the wisdom as well as duty of kings to countenance the servants of the God of heaven. (2.) "We have a prescription to this house; it was built for the honour of our God by Solomon many ages ago. It is no novel invention of our own; we are but raising the foundations of many generations, "Isa 58:12. (3.) "It was to punish us for our sins that we were, for a time, put out of the possession of this house; not because the gods of the nations had prevailed against our God, but because we had provoked him (Ezr 5:12), for which he delivered us and our temple into the hands of the king of Babylon, but never intended thereby to put a final period to our religion. We were only suspended for a time, not deprived for ever."(4.) "We have the royal decree of Cyrus to justify us and bear us out in what we do. He not only permitted and allowed us, but charged and commanded us to build this house (Ezr 5:13), and to build it in its place (Ezr 5:15), the same place where it had stood before."He ordered this, not only in compassion to the Jews, but in veneration of their God, saying, He is the God. He also delivered the vessels of the temple to one whom he entrusted to see them restored to their ancient place and use, Ezr 5:14. And they had these to show in confirmation of what they alleged. (5.) "The building was begun according to this order as soon as ever we had returned, so that we have not forfeited the benefit of the order for want of pursuing it in time; still it has been in building, but, because we have met with opposition, it is not finished."But, observe, they mention not the falsehood and malice of the former governors, nor make any complaint of them, though they had cause enough, to teach us not to render bitterness for bitterness, nor the most just reproach for that which is most unjust, but to think it enough if we can obtain fair treatment for the future, without an invidious reference to former injuries, Ezr 5:16. This is the account they give of their proceedings, not asking what authority they had to examine them, nor upbraiding them with their idolatry, and superstitions, and medley religion. Let us learn hence with meekness and fear to give a reason of the hope that is in us (1Pe 3:15), rightly to understand, and then readily to declare, what we do in God's service and why we do it.

2. How fairly the Samaritans represented this to the king. (1.) They called the temple at Jerusalem the house of the great God (Ezr 5:8); for though the Samaritans, as it should seem, had yet gods many and lords many, they owned the God of Israel to be the great God, who is above all gods. "It is the house of the great God, and therefore we dare not oppose the building of it without orders from thee."(2.) They told him truly what was done, not stating, as their predecessors did, that they were fortifying the city as if they intended war, but only that they were rearing the temple as those that intended worship, Ezr 5:8. (3.) They fully represented their plea, told him what they had to say for themselves, and were willing that the cause should be set in a true light. (4.) They left it to the king to consult the records whether Cyrus had indeed made such a decree, and then to give directions as he should think fit, Ezr 5:17. We have reason to think that if Artaxerxes, in the foregoing chapter, had had the Jews' cause as fairly represented to him as it was here to Darius, he would not have ordered the work to be hindered. God's people could not be persecuted if they were not belied, could not be baited if they were not dressed up in bears' skins. Let but the cause of God and truth be fairly stated, and fairly heard, and it will keep its ground.

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.

Keil-Delitzsch: Ezr 5:3-5

When the building was recommenced, the governor on this side Euphrates,and other royal officials, evidently informed of the undertaking by theadversaries of the Jews, made their appearance for the purpose ofinvestigating matters on the spot. עליהון אתּה , cameto them, to the two above-named rulers of the community at Jerusalem. Tatnai (lxx Θανθαναΐ́ ) was פּחה , viceroy, in the provinceswest of Euphrates, i.e., as correctly expanded in 1 Esdras, of Syria andPhoenicia, to which Judaea with its Pecha Zerubbabel was subordinate. With him came Shethar-Boznai, perhaps his secretary, and theircompanions, their subordinates. The royal officials inquired: "Who hascommanded you to build this house, and to finish this wall?"The form לבנא here and Ezr 5:13 is remarkable, the infinitive in Chaldee beingnot בנא , but מבנא ; compare Ezr 5:2, Ezr 5:17, and Ezr 6:8. Norzi has both times לבּנא , as through the Dagesh forte werecompensating for an omitted . מ אשּׁרנא which occurs only hereand Ezr 5:9, is variously explained. The Vulgate, the Syriac, and also theRabbins, translate: these walls. This meaning best answers to the context,and is also linguistically the most correct. It can hardly, however, bederived (Gesenius) from אשׁר , but rather from אשׁן , in Chaldee אשׁוּן , firm, strong-walls as the strength or firmness of the building. The form אשּׁרנא has arisen from אשׁנּא , and is analogous tothe form בּשׁנה .

(Note: The interpretations of the lxx, τὴν χορηγίαν ταύτην ,meaning these building materials, and of 1 Esdr. 6:4, τὴν στέγην ταύτην καὶ τὰ ἄλλα πάντα , this roof and all besides, for which Bertheau decides, withoutconsidering that שׁכלל may mean to complete, and not to preparefor anything, are but conjectures.)

Ezr 5:4

Then told we them after this manner ( כּנמא , Ezr 4:8),what were the names of the men who were building this building. From אמרנא , we said, it is obvious that the author of this account wasan eye-witness of, and sharer in, the work of building. These is not ashadow of reason for altering אמרנא into אמרוּ , or into theparticiple אמרין (Ew., Berth., and others); the εἴποσαν ofthe lxx being no critical authority for so doing. The answer in Ezr 5:4 seemsnot to correspond with the question in Ezr 5:3. The royal officials asked, Whohad commanded them to build? The Jews told them the names of thosewho had undertaken and were conducting the building. But thisincongruity between the question and answer is merely caused by the factthat the discussion is reported only by a short extract restricted to theprincipal subjects. We learn that this is the case from the contents of theletter sent by the officials to the king. According to these, the royalfunctionary inquired not merely concerning the author of the command tobuild, but asked also the names of those who were undertaking the work(comp. Ezr 5:9 and Ezr 5:10); while the rulers of the Jews gave a circumstantialanswer to both questions (Ezr 5:11-15).

Ezr 5:5

Tatnai and Shethar-Boznai had power to prohibit them fromproceeding; they allowed them, however, to go on with their work till thearrival of an answer from the king, to whom they had furnished a writtenreport of the matter. In these dealings, the historian sees a proof of thedivine protection which was watching over the building. "The eye of theirGod was over the elders of the Jews, that they should not restrain them(from building) till the matter came to Darius; and they should then receivea letter concerning this matter."Bertheau incorrectly translates יהך לד עד־טעמא : until the command of King Darius should arrive. ל is onlyused as a paraphrase of the genitive in statements of time; otherwise thegenitive, if not expressed by the status construc. , is designated by דּ or דּי . יהך , fut. Peal of הלך , formed by the rejection of ל , construed with ל , signifies to go to a place (comp. Ezr 7:13), or to cometo a person. טעמא ( טעם ) does not here meancommandment, but the matter, causa , which the king is to decide; just as פּתגּן , Ezr 6:11, means thing, res . The clause יתיבוּן ואדין still depends upon עד : and till they (the royalofficials) then receive a letter, i.e., obtain a decision.

Keil-Delitzsch: Ezr 5:6-8

In Ezr 5:6-17 follows the letter which the royal officials sent to the king. Ezr 5:6 and Ezr 5:7 form the introduction to this document, and correspond with Ezr 5:8-11 in Ezra 4. Copy of the letter (comp. Ezr 4:11) which Tatnai, etc.,sent. The senders of the letter are, besides Tatnai, Shethar-Boznai and hiscompanions the Apharsachites, the same called Ezr 4:9 the Apharsathchites,who perhaps, as a race specially devoted to the Persian king, took aprominent position among the settlers in Syria, and may have formed theroyal garrison. After this general announcement of the letter, follows themore precise statement: They sent the matter to him; and in it waswritten,To King Darius, much peace. פּתגּן here is not command, butmatter; see above. כלּא , its totality, is unconnected with, yetdependent on שׁלמא : peace in all things, in every respect. Theletter itself begins with a simple representation of the state of affairs (Ezr 5:8): "We went into the province of Judaea, to the house of the great God(for so might Persian officials speak of the God of Israel, after what theyhad learned from the elders of Judah of the edict of Cyrus), and it is beingbuilt with freestone, and timber is laid in the walls; and this work is beingdiligently carried on, and is prospering under their hands."The placing ofwood in the walls refers to building beams into the wall for flooring; forthe building was not so far advanced as to make it possible that this shouldbe said of covering the walls with wainscotting. The word אספּרנא here, and Ezr 6:8, Ezr 6:12-13; Ezr 7:17, Ezr 7:21, Ezr 7:26, is of Aryan origin, and is explainedby Haug in Ew. Janro . v. p. 154, from the Old-Persian us -parna , to mean:carefully or exactly finished-a meaning which suits all these passages.

Keil-Delitzsch: Ezr 5:9-10

Hereupon the royal officials asked the elders of the Jews who hadcommanded them to build, and inquired concerning their names, that theymight write to the king the names of the leading men (see the remark on 3and 41). בראשׁהם דּי does not mean, who are at thehead of them: but, who act in the capacity of heads.

Keil-Delitzsch: Ezr 5:11

The answer of the elders of the Jews. They returned us answer in thefollowing manner ( לממר = לאמר ): "We are His, theservants of the God of heaven and earth, and build the house which wasbuilt many years ago; and a great king of Israel built and completed it." דּנה מקּדמת , of before this, i.e., before the present; towhich is added the more precise definition: many years (accusative oftime), i.e., many years before the present time.

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).

Constable: Ezr 5:3-5

Tattenai's question 5:3-5

The text does not say if the Jews' antagonistic neighbors had provoked Tattenai, the governor of the Persian province in which Jerusalem stood, to ask to see the Jews' temple building permit. It simply says he asked to see it. The Jews kept the construction work going while Tattenai determined whether they had authority to build.

Tattenai had reason to question the Jews' actions without prodding from the Samaritans. The Persian Empire had undergone political upheaval since Cyrus' death in 530 B.C. Cyrus' son and successor, Cambyses, had to put down several rebellions against his authority. This involved his executing his brother Smerdis. An Egyptian nobleman, Gaumata, then claimed to be the true Smerdis and revolted against Cambyses. Popular opinion swung behind Gaumata, and Cambyses committed suicide in 522 B.C. However the Persian army supported a distant cousin of Cambyses' named Darius I (Hystaspes). Darius was able to overthrow Gaumata and to put down several other claimants to the throne as well as rebellions in many different parts of the empire.⁸⁶ In view of these events it is easy to see why Tattenai would have been suspicious of any attempt to rebuild the temple in Jerusalem and why he wrote to Darius for instructions.

Another reason for Tattenai's concern may very well have been what Zechariah was prophesying. He said that the "Branch," the long-expected descendant of David's line, would soon appear and sit on David's throne (Zech. 3:8; cf. Jer. 23:5-6). What Zechariah predicted of Messiah seemed to fit Zerubbabel to a tee (Zech. 6:9-15).

Constable: Ezr 5:6-17

Tattenai's letter 5:6-17

In contrast to Rehum and Shimshai's letter to Artaxerxes (4:11-16), Tattenai's letter to Darius was fair and objective. He did not want to stop the Jews' project. He only wanted to know if Cyrus had really given permission for the Jews to rebuild the temple and if Darius wanted that edict to stand.

The record of this letter in the text shows that high ranking government officials had observed God's care of His chosen people. This would have encouraged the original readers of Ezra with the assurance that what they had done was honest and that God was moving governors and kings to accomplish His will.

Opposition to Temple Construction Ezra 4-5
Scripture	The form it took	What it tested	How they reacted
4:1-2 (cf. 2 Cor. 6:14)	Israel's enemies offered to help.	Their wisdom	Zerubbabel declined the offer.
4:4-5 (cf. 2 Tim. 1:7)	They discouraged and frightened the builders.	Their faith	The Jews trusted God and pressed on.
4:6-23 (cf. Matt. 16:18)	They tried legal action and red tape.	Their patience	God gave a favorable decision through Artaxerxes, and Haggai and Zechariah encouraged the Jews.
5:3 (cf. Matt. 28:19-20)	They demanded proof of authority to build.	Their perseverance	The builders kept on working.

". . . against the background of rampant polytheism or even the dualism of newly emerging Zoroastrianism it was important to affirm that Yahweh is Lord of all in heaven and on earth. To their enemies the Jews affirmed this when they announced that they were building the second Temple as the servants of the God of heaven and earth' (Ezra 5:11)."⁸⁷

"The God of heaven is probably an attempt by the Jews to create sympathy for their cause in the Persian court, because Ahuramazda, the Persian god, was also regarded as god of the heaven,' and was known as the creator of heaven and earth."⁸⁸

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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_____. "The Date and Personality of the Chronicler." Journal of Biblical Literature 40 (1921):104-24.

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Edersheim, Alfred. The Temple: Its Ministry and Service. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1972.

Fensham, F. Charles. The Books of Ezra and Nehemiah. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

_____. "Medina in Ezra and Nehemiah." Vetus Testamentum 25:4 (October 1975):795-97.

Freedman, David Noel, and G. Ernest Wright, eds. The Biblical Archaeologist Reader. Garden City, N.Y.: Doubleday and Co., Anchor Books, 1961.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1790.

Galling, Kurt. "The Gola-List' according to Ezra 2//Nehemiah 7." Journal of Biblical Literature 70 (1951):149-58.

Grabbe, Lester L. "The Jewish Theocracy from Cyrus to Titus: A Programmatic Study." Journal for the Study of the Old Testament 37 (February 1987):117-24.

Haran, Manaheim. "Explaining the Identical Lines at the End of Chronicles and the Beginning of Ezra." Bible Review 2:3 (Fall 1986):18-20.

Harrison, Roland K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Herodotus. 4 vols. With an English translation by A. D. Godley. The Loeb Classical Library. London: William Heinemann Ltd., 1963.

Holmgren, Fredrick Carlson. Israel Alive Again. International Theological Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1987.

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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.