Text -- Ezra 6:20-22 (NET)

6:20 The priests and the Levites had purified themselves, every last one, and they all were ceremonially pure. They sacrificed the Passover lamb for all the exiles, for their colleagues the priests, and for themselves. 6:21 The Israelites who were returning from the exile ate it, along with all those who had joined them in separating themselves from the uncleanness of the nations of the land to seek the Lord God of Israel. 6:22 They observed the Feast of Unleavened Bread for seven days with joy, for the Lord had given them joy and had changed the opinion of the king of Assyria toward them, so that he assisted them in the work on the temple of God, the God of Israel.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Ezr 6:21

Probably some out of each of the twelve tribes.

Wesley: Ezr 6:22

He had given them both cause to rejoice, and hearts to rejoice. God is the fountain whence all the streams of true joy flow.

Wesley: Ezr 6:22

Of the king of Persia, who was now king of Assyria also, here so called emphatically, to note the great power and goodness of God in turning the hearts of these great monarchs, whose predecessors had been the chief persecutors and oppressors of God's people.

JFB: Ezr 6:21

That is, who had given satisfactory evidence of being true proselytes by not only renouncing the impure worship of idolatry, but by undergoing the rite of circumcision, a condition indispensable to a participation of the passover.

JFB: Ezr 6:22

That is, king of the Persian empire, which now included the possessions, and had surpassed the glory, of Assyria. The favorable disposition which Darius had evinced towards the Jews secured them peace and prosperity and the privileges of their own religion during the rest of his reign. The religious joy that so remarkably characterized the celebration of this feast, was testified by expressions of lively gratitude to God, whose overruling power and converting grace had produced so marvellous a change in the hearts of the mighty potentates, and disposed them, pagans though they were, to aid the cause and provide for the worship of the true God.

Clarke: Ezr 6:20

The Levites were purified together - They were all ready at one time to observe the proper rites and ceremonies, and had no need of having a second passover, which was appointed by the law for those who had been accidentally defiled, or were at a distance from the tabernacle. See 2Ch 30:3.

Clarke: Ezr 6:21

And all such as had separated themselves - These were the proselytes who had embraced the Jewish religion by having mingled with the Jews in their captivity. This proves that there the poor captives had so acted according to the principles of their religion, that the heathens saw it, and walked in the light of the Lord with them. A good example is very persuasive; and particularly so when founded on pure principles.

Clarke: Ezr 6:22

Turned the heart of the king of Assyria - I am of Calmet’ s mind, that king of Assyria is here put for king of Persia. Cyrus and his successors possessed all the rights and estates of the ancient kings of Assyria, and therefore the same monarch may be styled king of Assyria as well as king of Persia

Darius had a very high character, as a wise, just, and merciful prince. To strengthen his title to the crown, he married two of the daughters of Cyrus, and, no doubt, to show his affection to this family, he the more cheerfully confirmed the edict which Cyrus had made in favor of the Jews.

Defender: Ezr 6:21

In addition to the returning exiles, at least some Israelites, descendants of those left in the land by Nebuchadnezzar (Jer 52:16), joined with them in the reestablished worship of the true God."

Defender: Ezr 6:22

Although Darius was emperor of Persia, he was also king of Assyria and king of Babylon, for the Persians had conquered both of these earlier empires that had previously conquered Israel and Judah."

TSK: Ezr 6:20

purified together : 2Ch 29:34, 2Ch 30:15-17

killed : Exo 12:21; 2Ch 35:11; Heb 7:27

TSK: Ezr 6:21

all such : Ezr 9:11; Num 9:6, Num 9:7, Num 9:10-14; Isa 52:11; Eze 36:25; 2Co 6:17, 2Co 7:1

did eat : Exo 12:47-49; Psa 93:5

TSK: Ezr 6:22

the feast : Exo 12:15-20, Exo 13:6, Exo 13:7; 2Ch 30:21, 2Ch 35:17; Mat 26:17; 1Co 5:7, 1Co 5:8

turned : Ezr 7:27; Pro 16:7, Pro 21:1; Joh 19:11

the king : Darius, as reigning over the country of Assyria, is here called ""the king of Assyria.""Ezr 6:6-12, Ezr 1:1; 2Ki 23:29; 2Ch 33:11; Zec 10:10, Zec 10:11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Ezr 6:20

Some render, "And the priests were purified; and the Levites, as one man, were all of them pure."A contrast is drawn between the universal purity of the Levites and the merely general purity of the priests 2Ch 29:34; 2Ch 30:3, which made it fitting that the former should undertake the slaughter of all the Paschal lambs, even of those which the priests were to consume. In later times the ordinary practice was for each head of a family to kill for himself.

Barnes: Ezr 6:22

The king of Assyria - i. e., Darius. Assyria had so long been the great monarchy of western Asia that the sacred writers continue the title to those who had inherited the old Assyrian power, as first to the Babylonians 2Ki 23:29, and secondly to the Persians. With similar inexactness we find Herodotus calling Cyrus "king of the Medes."

Poole: Ezr 6:21

From the filthiness of the heathen i.e. such as had forsaken that filthy and idolatrous religion of the heathens, and were proselyted to the Jewish religion; for such were allowed to eat the passover, Exo 12:48 Num 9:14 .

Poole: Ezr 6:22

The heart of the king of Assyria i.e. of the king of Persia, which was now king of Assyria also, or emperor of that vast and famous Assyrian empire; which was first subdued by the king of Babylon, who therefore is somewhere called the Assyrian ; and for the same reason the Persian monarch is here so called emphatically, to note the great power and goodness of God in turning the hearts of these great monarchs, whose predecessors had been the chief persecutors and oppressors of God’ s people.

Haydock: Ezr 6:20

One man, with zeal and unanimity; so that a second Phase was not to be celebrated, 2 Paralipomenon xxx. 3.

Haydock: Ezr 6:21

To them, becoming proselytes, and receiving circumcision, Exodus xii. 48.

Haydock: Ezr 6:22

Assyria. The successors of Cyrus now ruled over those countries, (Calmet) which had belonged to the most potent Assyrian and Chaldean monarchs; and therefore the titles are given to them indiscriminately. (Tirinus)

Gill: Ezr 6:20

For the priests and the Levites were purified together, all of them were pure,.... They were all to a man pure, and all purified as one man; all were of one mind to purify themselves, and took care to do it, and did it with as much dispatch as if only one man was purified; so that they were more generally prepared for service now than in the times of Hezekiah, 2Ch 29:34

and killed the passover for all the children of the captivity, and for their brethren the priests and for themselves; which seems to have been done by the Levites, for themselves and for the priests, and for all the people, who were not so pure as the priests and Levites; or otherwise they might have killed it themselves, Exo 12:6, as Bochart ⁿ thinks.

Gill: Ezr 6:21

And the children of Israel, which were come again out of captivity,.... The tribes of Judah and Benjamin, with some of the ten tribes mixed with them:

and all such as had separated themselves unto them, from the filthiness of the Heathen of the land, to seek the Lord God of Israel, did eat; such of the Gentiles in the dominions of Babylon, and came with the Jews from thence, who were enlightened into the knowledge and worship of the true God, and not only renounced their idolatry, here called filthiness, but were circumcised, and embraced the religion of the Jews, and so were proselytes of righteousness, as they call them; or otherwise they would not have been allowed to eat of the passover, as they did, Exo 12:48.

Gill: Ezr 6:22

And kept the feast of unleavened bread seven days with joy,.... Which immediately followed upon the passover, Exo 12:18,

for the Lord had made them joyful; the building of the temple being finished, and the service of it restored to its original purity:

and turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel; by giving them leave to go on in building the temple, and by encouraging and assisting them in it till they had finished it; this was Darius Artaxerxes, who, though called king of Persia, was also king of Assyria, being possessed of the Assyrian monarchy, as his predecessors were upon the taking of Babylon, and the same is therefore called also the king of Babylon, Neh 13:6. God, the God of Israel, who has the hearts of all men in his hands, and so the hearts of kings, and can turn them at his pleasure, inclined his heart to do them good, which was matter of joy unto them, see Ezr 7:27.

Commentary -- Verse Notes / Footnotes

NET Notes: Ezr 6:20

¹ tn Heb “as one.” The expression is best understood as referring to the unity shown by the religious leaders in preparing themselves for the observance of Passover. On the meaning of the Hebrew phrase see DCH 1:182 s.v. אֶחָד 3b. See also HALOT 30 s.v. אֶחָד 5.

² tn Heb “brothers.”

NET Notes: Ezr 6:21

¹ tn Heb “who had separated from the uncleanness of the nations of the land to them.”

NET Notes: Ezr 6:22

¹ tn Heb “heart.”

² sn The expression “king of Assyria” is anachronistic, since Assyria fell in 612 b.c., long before the events of this chapter. Perhaps the expression is intended subtly to contrast earlier kings of Assyria who were hostile toward Israel with this Persian king who showed them favor.

³ tn Heb “to strengthen their hands.”

Geneva Bible: Ezr 6:21

And the children of Israel, which were come again out of captivity, and all such as had ^{( i )} separated themselves unto them from the filthiness of the heathen of the land, to seek the LORD God of Israel, did eat,

^{( i )} Who were of the heathen and forsook their idolatry to worship the true God.

Geneva Bible: Ezr 6:22

And kept the feast of unleavened bread seven days with joy: for the LORD had made them joyful, and turned the heart of the king of ^{( k )} Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel.

^{( k )} Meaning Darius who was king of the Medes, Persians and Assyrians.

Commentary -- Verse Range Notes

TSK Synopsis: Ezr 6:1-22

1 Darius, finding the decree of Cyrus, makes a new decree for the advancement of the building.

13 By the help of Tatnai and Shethar-boznai, according to the decree, the temple is finished.

16 The feast of the dedication is kept;

19 and the passover.

Maclaren: Ezr 6:14-22

The New Temple And Its Worship

And the elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo: and they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. 15. And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king. 16. And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy, 17. And offered at the dedication of this house of God an hundred bullocks, two hundred rams. four hundred lambs; and for a sin offering for all Israel, twelve he-goats, according to the number of the tribes of Israel. 18. And they set; the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses. 19. And the children of the captivity kept the passover upon the fourteenth day of the first month. 20. For the priests and the Levites were purified together, all of them were pure. and killed the passover for all the children of the captivity, and for their brethren the priests, and for themselves. 21. And the children of Israel, which were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek the Lord God of Israel, did cat, 22. And kept the feast of unleavened bread seven days with joy: for the Lord had made them joyful, and turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel.' --Ezra 6:14-22.

THERE are three events recorded in this passage, the completion of the Temple, its dedication, and the keeping of the passover some weeks thereafter. Four years intervene between the resumption of building and its successful finish, much of which time had been occupied by the interference of the Persian governor, which compelled a reference to Darius, and resulted in his confirmation of Cyrus' charter. The king's stringent orders silenced opposition, and seem to have been loyally, however unwillingly, obeyed. About twenty-three years passed between the return of the exiles and the completion of the Temple.

I. The Prosperous Close Of The Long Task (Ezra 6:14-15).

The narrative enumerates three points hi reference to the completion of the Temple which are very significant, and, taken together, set forth the stimulus and law and helps of work for God.

It is expressive of deep truth that first in order is named, as the cause of success, the prophesying of Haggai and Zechariah.' Practical men,' no doubt, then as always, set little store by the two prophets' fiery words, and thought that a couple of masons would have done more for the building than they did. The contempt for ideas' is the mark of shallow and vulgar minds. Nothing is more practical than principles and motives which underlie and inform work, and these two prophets did more for building the Temple by their words than an army of labourers with their hands. There are diversities of operations,' and it is not given to every man to handle a trowel; but no good work will be prosperously accomplished unless there be engaged in it prophets who rouse and rebuke and hearten, and toilers who by their words are encouraged and saved from forgetting the sacred motives and great ends of their work in the monotony and multiplicity of details.

Still more important is the next point mentioned. The work was done according to the commandment of the God of Israel.' There is peculiar beauty and pathos in that name, which is common in Ezra. It speaks of the sense of unity in the nation, though but a fragment of it had come back. There was still an Israel, after all the dreary years, and in spite of present separation. God was still its God, though He had hidden His face for so long. An inextinguishable faith, wistful but assured, in His unalterable promise, throbs in that name, so little warranted by a superficial view of circumstances, but so amply vindicated by a deeper insight. His commandment' is at once the warrant and the standard for the work of building. In His service we are to be sure that He bids, and then to carry out His will whoever opposes.

We are to make certain that our building is according to the pattern showed in the mount,' and, if so, to stick to it in every point. There is no room for more than one architect in rearing the temple. The working drawings must come from Him. We are only His workmen. And though we may know no more of the general plan of the structure than the day-labourer who carries a hod does, we must be sure that we have His orders for our little bit of work, and then we may be at rest even while we toil'. They who build according to His commandment build for eternity, and their work shall stand the trial by fire. That motive turns what without it were but wood, hay, stubble,' into gold and silver and precious stones.'

The last point is that the work was done according to the commandment of the heathen kings. We need not discuss the chronological difficulty arising from the mention of Artaxerxes here. The only king of that name who can be meant reigned fifty years after the events here narrated. The mention of him here has been explained by the consideration that he contributed to the maintenance, though not to the building, of the Temple.' Whatever is the solution, the intention of the mention of the names of the friendly monarchs is plain. The king's heart is in the hand of the Lord as the watercourses; He turneth it whithersoever He will.' The wonderful providence, surpassing all hopes, which gave the people favour in the eyes of them that carried them captive,' animates the writer's thankfulness, while he recounts that miracle that the commandment of God was re-echoed by such lips. The repetition of the word in both clauses underscores, as it were, the remarkable concurrence.

II. The Dedication Of The Temple Ezra 6:16-18).

How long the dedication was after the completion is not specified. The month Adar was the last of the Jewish year, and corresponded nearly with our March. Probably the ceremonial of dedication followed immediately on the completion of the building. Probably few, if any, of the aged men, who had wept at the founding, survived to see the completion of the Temple. A new generation had no such sad contrasts of present lowliness and former glory to shade their gladness. So many dangers surmounted, so many long years of toil interrupted and hope deferred, gave keener edge to joy in the fair result of them all.

We may cherish the expectation that our long tasks, and often disappointments, will have like ending if they have been met and done in like spirit, having been stimulated by prophets and commanded by God. It is not wholesome nor grateful to depreciate present blessings by contrasting them with vanished good. Let us take what God gives to-day, and not embitter it by remembering yesterday with vain regret. There is a remembrance of the former more splendid Temple in the name of the new one, which is thrice repeated in the passage, this house.' But that phrase expresses gratitude quite as much as, or more than, regret. The former house is gone, but there is still this house,' and it is as truly God's as the other was. Let us grasp the blessings we have, and be sure that in them is continued the substance of those we have lost.

The offerings were poor, if compared with Solomon's two and twenty thousand oxen, and an hundred and twenty thousand sheep' (1 Kings 8:63), and no doubt the despisers of the day of small things,' whom Zechariah had rebuked, would be at their depreciating work again. But if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.' The thankfulness of the offerers, not the number of their bullocks and rams, made the sacrifice well pleasing. But it would not have been so if the exiles' resources had been equal to the great King's. How many cattle had they in their stalls at home, not how many they brought to the Temple, was the important question. The man who says, Oh! God accepts small offerings,' and gives a mite while he keeps talents, might as well keep his mite too; for certainly God will not have it.

A significant part of the offerings was the twelve he-goats, according to the number of the tribes of Israel.' These spoke of the same confidence as we have already noticed as being expressed by the designation of the God of Israel.' Possibly scattered members of all the tribes had come back, and so there was a kind of skeleton framework of the nation present at the dedication; but, whether that be so or not, that handful of people was not Israel. Thousands of their brethren still lingered in exile, and the hope of their return must have been faint. Yet God's promise remained, and Israel was immortal. The tribes were still twelve, and the sacrifices were still theirs. A thrill of emotion must have touched many hearts as the twelve goats were led up to the altar. So an Englishman feels as he looks at the crosses on the Union Jack.

But there was more than patriotism in that sacrifice. It witnessed to unshaken faith. And there was still more expressed in it than the offerers dreamed; for it prophesied of that transformation of the national into the spiritual Israel, in virtue of which the promises remain true, and are inherited by the Church of Christ in all lands.

The re-establishment of the Temple worship with the appointment of priests and Levites, according to the ancient ordinance, naturally followed on the dedication.

III. The Celebration Of The Passover (Ezra 6:19-22).

It took place on the fourteenth day of the first month, and probably, therefore, very soon after the dedication. They kept the feast, for the priests and Levites were purified together.' The zeal of the sacerdotal class in attending to the prescriptions for ceremonial purity made it possible that the feast should be observed. How much of real devotion, and how much of mere eagerness to secure their official position, mingled with this zeal, cannot be determined. Probably there was a touch of both. Scrupulous observance of ritual is easy religion, especially if one's position is improved by it. But the connection pointed out by the writer is capable of wide applications. The true purity and earnestness of preachers and teachers of all degrees has much to do with their hearers' and scholars' participation in the blessings of the Gospel. If priests are not pure, they cannot kill the passover. Earnest teachers make earnest scholars. Foul hands cannot dispense the bread of life.

There is a slight deviation from the law in the ritual as here stated, since it was prescribed that each householder should kill the passover lamb for his house. But from the time of Hezekiah the Levites seem to have done it for the congregation (2 Chron. 30:17), and afterwards for the priests also (2 Chron. 35:11-14).

Ezra 6:21 tells that not only the returned exiles, but also all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek the Lord God of Israel,' ate the passover. It may be questioned whether these latter were Israelites, the descendants of the residue who had not been deported, but who had fallen into idolatry during the exile, or heathens of the mixed populations who had been settled in the vacant country. The emphasis put on their turning to Israel and Israel's God seems to favour the latter supposition. But in any case, the fact presents us with an illustration of the proper effect of the presence anywhere of a company of God's true worshippers. If we purify ourselves, and keep the feast of the true passover with joy as well as purity, we shall not want for outsiders who will separate themselves from the more subtle and not less dangerous idolatries of modern life, to seek the Lord God of Israel. If His Israel is what it ought to be, it will attract. A bit of scrap-iron in contact with a magnet is a magnet. They who live in touch with Him who said, I will draw all men unto Me' will share His attractive power in the measure of their union with Him.

The week after the passover feast was, according to the ritual, observed as the feast of unleavened bread. The narrative touches lightly on the ceremonial, and dwells in conclusion on the joy of the worshippers and its cause. They do well to be glad whom God makes glad. All other joy bears in it the seeds of death. It is, in one aspect, the end of God's dealings, that we should be glad in Him. Wise men will not regard that as a less noble end than making us pure; in fact, the two are united. The blessed God' is glad in our gladness when it is His gladness.

Notice the exulting wonder with which God's miracle of mercy is reported in its source and its glorious result. The heart of the king was turned to them, and no power but God's could have done that. The issue of that divine intervention was the completed Temple, in which once more the God of that Israel which He had so marvellously restored dwelt in the midst of His people.

Maclaren: Ezr 6:22

God The Joy-Bringer

They kept the feast… seven days with Joy; for the Lord had made them Joyful.'--Ezra 6:22.

TWENTY years of hard work and many disappointments and dangers had at last, for the Israelites returning from the captivity, been crowned by the Completion of the Temple. It was a poor affair as compared with the magnificent house that had stood upon Zion; and so some of them despised the day of small things.' They were ringed about by enemies; they were feeble in themselves; there was a great deal to darken their prospects and to sadden their hearts; and yet, when memories of the ancient days came back, and once more they saw the sacrificial smoke rising from the long cold and ruined altar, they rejoiced in God, and they kept the passover amid the ruins, as my text tells us, for the seven days' of the statutory period with joy,' because, in spite of all, the Lord had made them joyful.'

I think if we take this simple saying we get two or three thoughts, not altogether irrelevant to universal experience, about the true and the counterfeit glad-nesses possible to us all.

I. Look At That Great And Wonderful Thought, God The Joy-Maker.

We do not often realise how glad God is when we are glad, and how worthy an object of much that He does is simply the prosperity and the blessedness of human hearts. The poorest creature that lives has a right to ask from God the satisfaction of its instincts, and every man has a claim on God, because he is God's creature, to make him glad. God honours all cheques legitimately drawn on Him, and answers all claims, and regards Himself as occupied in a manner entirely congruous with His magnificence and His infinitude, when He stoops to put some kind of vibrating gladness into the wings of a gnat that dances for an hour in the sunshine, and into the heart of a man that lives his time for only a very little longer.

God is the Joy-maker. There are far more magnificent and sublime thoughts about Him than that; but I do not know that there is any that ought to come nearer to our hearts, and to silence more of our grumblings and of our distrust, than the belief that the gladness of His children is an end contemplated by Him in all that He does. Whether we think it of small importance or no, He does not think it so, that all mankind should rejoice in Himself. And this is a marvellous revelation to break out of the very heart of that comparatively hard system of ancient Judaism. The Lord hath made them joyful.'

Turning away from the immediate connection of these words, let me remind you of the great outlines of the divine provision for gladdening men's hearts. I was going to say that God had only one way of making us glad; and perhaps that is in the deepest sense true. That way is by putting Himself into us. He gives us Himself to make us glad; for nothing else will do it, or, at least, though there may be many subordinate sources of joy, if there be in the innermost shrine of our spirits an empty place, where the Shekinah ought to shine, no other joys will suffice to settle and to rejoice the soul. The secret of all true human well-being is close communion with God; and when He looks at the poorest of us, desiring to make us blessed, He can but say, I will give Myself to that poor man; to that ignorant creature; to that wayward and prodigal child; to that harlot in her corruption; to that worldling in his narrow godlessness; I will give Myself, if they will have Me.' And thus, and only thus, does He make us truly, perfectly, and for ever glad.

Besides that, or rather as a sequel and consequence of that, there come such other God-given blessings as these to which my text refers. What were the outward reasons for the restored exiles' gladness? "The Lord had made them joyful, and turned the heart of the king unto them to strengthen their hands in the work of the house of God, the God of Israel.'

So, then, He pours into men's lives by His providences the secondary and lower gifts which men, according to changing circumstances, need; and He also satisfies the permanent physical necessities of all orders of beings to whom He has given life. He gives Himself for the spirit; He gives whatever is contributory to any kind of gladness; and if we are wise we shall trace all to Him. He is the Joy-giver; and that man has not yet understood either the sanctity of life or the full sweetness of its sweetest things unless he sees, written over every one of them, the name of God, their giver. Your common mercies are His love tokens, and they all come to us, just as the gifts of parents to their children do, with this on the fly-leaf,' With a father's love.' Whatever comes to God's child with that inscription, surely it ought to kindle a thrill of gladness. That the king of Assyria's heart is turned'; shall we thank the king of Assyria? Yes and No! For it was God who turned' it. Oh l to carry the quiet confidence of that thought into all our daily life, and see His name written upon everything that contributes to make us blessed. God is the true Source and Maker of every joy.

And by the side of that we must put this other thought, there are sources of joy with which He has nothing to do. There are people who are joyful, and there are some of them listening now, not because God made them joyful, but because the world, the devil, and the flesh' have given them ghastly caricatures of the true gladness. And these rival sources of blessedness, the existence of which my text suggests, are the enemies of all that is good and noble in us and in our joys. God made these men joyful, and so their gladness was wholesome.

II. Note The Consequent Obligation And Wisdom Of Taking Our God-Given Joys.

They kept the feast with joy, for the Lord had made them joyful.' Then it is our obligation to accept and use what it is His blessedness to give. Be sure you take Him. When He is waiting to pour all His love into your heart, and all His sweetness into your sensitive spirit, to calm your anxieties, to deepen your blessedness, to strengthen everything that is good in you, to be to you a stay in the midst of crumbling prosperity, and a Light in the midst of gathering darkness, be sure that you take the joy that waits your acceptance. Do not let it be said that, when the Lord Christ has come down from heaven, and lived upon earth, and gone back to heaven, and sent His Spirit to dwell in you, you lock the door against the entrance of the joy-bringing Messenger, and are sad and restless and discontented because you have shut out the God who desires to abide in your hearts.

They kept the feast with joy, because the Lord had made them joyful.' Oh! how many Christian men and women there are, who in the midst of the abundant and wonderful provision for continual cheerfulness and buoyancy of spirit given to them in the promises of the Gospel, in the gifts of Christ, in the indwelling of the Divine Spirit, do yet go through life creeping and sad, burdened and anxious, perplexed and at their wits' end, just because they will not have the God who yearns to come to them, or at least will not have Him in anything like the fullness and the completeness in which He desires to bestow Himself. If God gives, surely we are bound to receive. It is an obligation upon Christian men and women, which they do not sufficiently realise, to be glad, and it is a commandment needing to be reiterated. Rejoice in the Lord always; and again I say, rejoice.' Would that Christian experience in this generation was more alive to the obligation and the blessedness of perpetual joy arising from perpetual communion with Him.

Further, another obligation is to recognise Him in all common mercies, because He is at the back of them all. Let them always proclaim Him to us. Oh I if we did not go through the world blinded to the real Power that underlies all its motions, we should feel that everything was vocal to us of the loving-kindness of our Father in heaven. Link Him, dear friend! with everything that makes your heart glad; with everything pleasant that comes to you. There is nothing good or sweet but it flows from Him. There is no common delight of flesh or sense, of sight or taste or smell, no little enjoyment that makes the moment pass more brightly, no drop of oil that eases the friction of the wheels of life, but it may be elevated into greatness and nobleness, and wilt then first be understood in its true significance, if it is connected with Him. God does not desire to be put away high up on a pedestal above our lives, as if He regulated the great things and the trifles regulated themselves; but He seeks to come, as air into the lungs, into every particle of the mass Of life, and to fill it all with His own purifying presence.

Recognise Him in common joys. If, when we sit down to partake of them, we would say to ourselves, The Lord has made us joyful,' all our home delights, all our social pleasures, all our intellectual and all our sensuous ones, rest and food and drink and all other goods for the body, they would all be felt to be great, as they indeed are. Enjoyed in Him, the smallest is great; without Him, the greatest is small. The Lord made them joyful'; and what is large enough for Him to give ought not to be too small for us to receive with recognition of His hand.

Another piece of wholesome counsel in this matter is, Be sure that you use the joys which God does give. Many good people seem to think that it is somehow devout and becoming to pitch most of their songs in a minor key, and to be habitually talking about trials and disappointments, and a desert land,' and Brief life is here our portion,' and so on, and so on. There are two ways in which you can look at the world and at everything that befalls you. There is enough in everybody's life to make him sad if he sulkily selects these things to dwell upon. There is enough in everybody's life to make him continually glad if he wisely picks out these to think about. It depends altogether on the angle at which you look at your life what you see in it. For instance, you know how children do when they get a bit of a willow wand into their possession. They cut off rings of bark, and get the switch alternately white and black, white and black, and so on right away to the tip. Whether will you look at the white rings or the black ones? They are both there. But if you rightly look at the black you will find out that there is white below it, and it only needs a very little stripping off of a film to make it into white too. Or, to put it into simpler words, no Christian man has the right to regard anything that God's Providence brings to him as such unmingled evil that it ought to make him sad. We are bound to rejoice in the Lord always.'

I know how hard it is, but sure am I that it is possible for a man, if he keeps near Jesus Christ, to reproduce Paul's paradox of being sorrowful yet always rejoicing,' and even in the midst of darkness and losses and sorrows and blighted hopes and disappointed aims to rejoice in the Lord, and to keep the feast with gladness, because the Lord has made him joyful.' Nor do we discharge our duty, unless side by side with the sorrow which is legitimate, which is blessed, strengthening, purifying, calming, moderating, there is also joy unspeakable and full of glory.'

Again, be sure that you limit your delights to God-made joys. Too many of us have what parts of our nature recognise as satisfaction, and are glad to have, apart from Him. There is nothing sadder than the joys that come into a life, and do not come from God. Oh! let us see to it that we do not fill our cisterns with poisonous sewage when God is waiting to fill them with the pure river of the water of life.' Do not let us draw our blessedness from the world and its evils. Does my joy help me to come near to God? Does it interfere with my communion with Him? Does it aid me in the consecration of myself? Does my conscience go with it when my conscience is most awake? Do I recognise Him as the Giver of the thing that is so blessed? If we can say Yes! to these questions, we can venture to believe that our blessedness comes from God, and leads to God, however homely, however sensuous and material may be its immediate occasion. But if not, then the less we have to do with such sham gladness the better. Even in laughter the heart is sorrowful, and the end of that mirth is heaviness.' The alternative presented for the choice of each of us is whether we will have surface joy and a centre of dark discontent, or surface sorrow and a centre of calm blessedness. The film of stagnant water on a pond full of rottenness simulates the glories of the rainbow, in which pure sunshine falls upon the pure drops, but it is only painted corruption after all, a sign of rotting; and if a man puts his lips to it, it will kill him. Such is the joy which is apart from God. It is the crackling of thorns under a pot', the more fiercely they burn the sooner they are ashes. And, on the other hand, these things have I spoken unto you that My joy might remain in you, and that your joy might be full.'

It is not for seven days' that we keep the feast' if God has made us joyful,' but for all the rest of the days of time, and for the endless years of the calm gladnesses of the heavens.

MHCC: Ezr 6:13-22

The gospel church, that spiritual temple, is long in the building, but it will be finished at last, when the mystical body is completed. Every believer is a living temple, building up himself in his most holy faith: much opposition is given to this work by Satan and our own corruptions. We trifle, and proceed in it with many stops and pauses; but He that has begun the good work, will see it performed. Then spirits of just men will be made perfect. By getting their sins taken away, the Jews would free themselves from the sting of their late troubles. Their service was with joy. Let us welcome holy ordinances with joy, and serve the Lord with gladness.

Matthew Henry: Ezr 6:13-22

Here we have, I. The Jews' enemies made their friends. When they received this order from the king they came with as much haste to encourage and assist the work as their predecessors had done to put a stop to it, Ezr 4:23. What the king ordered they did, and, because they would not be thought to do it with reluctance, they did it speedily, Ezr 6:13. The king's moderation made them, contrary to their own inclination, moderate too.

II. The building of the temple carried on, and finished in a little time, Ezr 6:14, Ezr 6:15. Now the elders of the Jews built with cheerfulness. For aught I know, the elders themselves laboured at it with their own hands; and, if they did, it was no disparagement to their eldership, but an encouragement to the other workmen. 1. They found themselves bound to it by the commandment of the God of Israel, who had given them power that they might use it in his service. 2. They found themselves shamed into it by the commandment of the heathen kings, Cyrus formerly, Darius now, and Artaxerxes some time after. Can the elders of the Jews be remiss in this good work when these foreign princes appear so warm in it? Shall native Israelites grudge their pains and care about this building when strangers grudge not to be at the expense of it? 3. They found themselves encouraged in it by the prophesying of Haggai and Zechariah, who, it is likely, represented to them (as bishop Patrick suggests) the wonderful goodness of God in inclining the heart of the king of Persia to favour them thus. And now the work went on so prosperously that, in four hears' time, it was brought to perfection. As for God, his work is perfect. The gospel church, that spiritual temple, is long in the building, but it will be finished at last, when the mystical body is completed. Every believer is a living temple, building up himself in his most holy faith. Much opposition is given to this work by Satan and our own corruptions. We trifle, and proceed in it with many stops and pauses; but he that has begun the good work will see it performed, and will bring forth judgment unto victory. Spirits of just men will be made perfect.

III. The dedication of the temple. When it was built, being designed only for sacred uses, they showed by an example how it should be used, which (says bishop Patrick) is the proper sense of the word dedicate. They entered upon it with solemnity and probably with a public declaration of the separating of it from common uses and the surrender of it to the honour of God, to be employed in his worship. 1. The persons employed in this service were not only the priests and Levites who officiated, but the children of Israel, some of each of the twelve tribes, though Judah and Benjamin were the chief, and the rest of the children of the captivity or transportation, which intimates that there were many besides the children of Israel, of other nations, who transported themselves with them, and became proselytes to their religion, unless we read it, even the remnant of the children of the captivity, and then, we may suppose, notice is hereby taken of their mean and afflicted condition, because the consideration of that helped to make them devout and serious in this and other religious exercises. A sad change! The children of Israel have become children of the captivity, and there appears but a remnant of them, according to that prediction (Isa 7:3), Shear-jashub - The remnant shall return. 2. The sacrifices that were offered upon this occasion were bullocks, rams, and lambs (Ezr 6:17), for burnt-offerings and peace-offerings; not to be compared, in number, with what had been offered at the dedication of Solomon's temple, but, being according to their present ability, they were accepted, for, after a great trial of affliction, the abundance of their joy, and their deep poverty, abounded to the riches of their liberality, 2Co 8:2. These hundreds were more to them than Solomon's thousands were to him. But, besides these, they offered twelve he-goats for sin-offerings, one for every tribe, to make atonement for their sins, which they looked upon as necessary in order to the acceptance of their services. Thus, by getting iniquity taken away, they would free themselves from that which had been the sting of their late troubles, and which, if not removed, would be a worm at the root of their present comforts. 3. This service was performed with joy. They were all glad to see the temple built and the concerns of it in so good a posture. Let us learn to welcome holy ordinances with joy and attend on them with pleasure. Let us serve the Lord with gladness. Whatever we dedicate to God, let it be done with joy that he will please to accept of it. 4. When they dedicated the house they settled the household. Small comfort could they have in the temple without the temple service, and therefore they set the priests in their divisions and the Levites in their courses, Ezr 6:18. Having set up the worship of God in this dedication, they took care to keep it up, and made the book of Moses their rule, to which they had an eye in this establishment. Though the temple service could not now be performed with so much pomp and plenty as formerly, because of their poverty, yet perhaps it was performed with as much purity and close adherence to the divine institution as ever, which was the true glory of it. No beauty like the beauty of holiness.

IV. The celebration of the passover in the newly-erected temple. Now that they were newly delivered out of their bondage in Babylon it was seasonable to commemorate their deliverance out of their bondage in Egypt. Fresh mercies should put us in mind of former mercies. We may suppose that they had kept the passover, after a sort, every year since their return, for they had an altar and a tabernacle. But they were liable to frequent disturbances from their enemies, were straitened for room, and had not conveniences about them, so that they could not do it with due solemnity till the temple was built; and now they made a joyful festival of it, it falling out in the next month after the temple was finished and dedicated, Ezr 6:19. Notice is here taken, 1. Of the purity of the priests and Levites that killed the passover, Ezr 6:20. In Hezekiah's time the priests were many of them under blame for not purifying themselves. But now it is observed, to their praise, that they were purified together, as one man (so the word is); they were unanimous both in their resolutions and in their endeavours to make and keep themselves ceremonially clean for this solemnity; they joined together in their preparations, that they might help one another, so that all of them were pure, to a man. The purity of ministers adds much to the beauty of their ministrations; so does their unity. 2. Of the proselytes that communicated with them in this ordinance: All such as had separated themselves unto them, had left their country and the superstitions of it and cast in their lot with the Israel of God, and had turned from the filthiness of the heathen of the land, both their idolatries and immoralities, to seek the Lord God of Israel as their God, did eat the passover. See how the proselytes, the converts, are described. They separated themselves from the filthiness of sin and fellowship with sinners, joined themselves with the Israel of God in conformity and communion, and set themselves to seek the God of Israel; and those that do so in sincerity, though strangers and foreigners, are welcome to eat of the gospel feast, as fellow-citizens with the saints and of the household of God. 3. Of the great pleasure and satisfaction wherewith they kept the feast of unleavened bread, Ezr 6:22. The Lord had made them joyful, had given them both cause to rejoice and hearts to rejoice. It was now about twenty years since the foundation of this temple was laid, and we may suppose the old men that then wept at the remembrance of the first temple were most of them dead by this time, so that now there were no tears mingled with their joys. Those that are, upon good grounds, joyful, have therefore reason to be thankful, because it is God that makes them to rejoice. He is the fountain whence all the streams of our joy flow. God has promised to all those who take hold of his covenant that he will make them joyful in his house of prayer. The particular occasion they had for joy at this time was that God had turned the heart of the emperor to them, to strengthen their hands. If those that have been, or who we feared would have been, against us, prove to be for us, we may rejoice in it as a token for good, that our ways please the Lord (Pro 16:7), and he must have the glory of it.

Keil-Delitzsch: Ezr 6:19-22

Celebration of the feast of the passover, and of the feast of unleavenedbread , in the year following the dedication, as an historical testimony tothe fact that the worship of God with its festivals was regularly carried onin the new temple.

Ezr 6:19-20

The feast of the passover, on the fourteenth day of the firstmonth, took place only a few weeks after the dedication of the temple. The reason given in Ezr 6:20 - for the priests and Levites had purifiedthemselves without exception ( כּאחד , like Ezr 3:9); they wereall clean, and they killed the passover for all the sons of the captivity (i.e.,the laity who had returned from exile), and for their brethren the priests,and for themselves - has in this connection the meaning: Then thecongregation celebrated the passover, and they were able to keep and toeat the passover, because the priests had purified themselves that theymight be qualified for performing the office incumbent upon them ofsprinkling the blood; and the Levites were also clean, that they might beable to kill the lambs for the whole congregation (comp. the remarks on 2Ch 30:17, etc., and 2Ch 35:11, 2Ch 35:14). From the days of Josiah, it seems tohave been customary for the Levites to take the place of the heads offamilies (Exo 12:6, etc.) in slaughtering the passover lambs for the wholecommunity, both priesthood and laity: for the laity, that no person whowas unclean might kill the paschal lamb; for the priests, that their laboursmight be lightened, the sprinkling of blood and the offering of sacrificesoccupying them far into the night (2Ch 35:11, 2Ch 35:14-15). And this customwas followed at this time also. The priests are called אחיהם ,brethren of the Levites, as in 2Ch 29:34; 2Ch 35:15.

Ezr 6:21

Thus the sons of Israel who had returned from captivity, and allthat had separated themselves unto them from the uncleanness of theheathen of the country to seek Jahve the God of Israel, could eat thepassover. הארץ גּויי = הארץ עמּי , Ezr 10:2, Ezr 10:11, are the heathen races dwelling in Palestine. Theexpression is not essentially different from הארצות עמּי , Ezr 9:1., Ezr 3:3, and is only distinguishable therefrom, inasmuch as thelatter appellation includes not merely the heathen inhabitants of Palestine,but also the heathen of other lands, as the Moabites, Ammonites,Egyptians, etc. (Ezr 9:1.). Those who had separated themselves from theuncleanness of the heathen to them (the Jews) to seek Jahve, are notproselytes from heathenism (Aben Ezra, Rashi, Clericus, and others), butIsraelites, who had till now lived in Palestine, and mingled with theheathen inhabitants of the land. They were descended from those Israelites whom the kings of Assyria andBabylon had not carried away from the realms of Israel and Judah, andwho with respect to religion had combined heathenism and the worship ofJahve (2Ki 17:32, etc.), and thus defiled themselves with heathenimpurity, but who now, after the erection of the temple, joined themselvesto the new community, for the purpose of worshipping with them theGod of their fathers in His temple, according to the law of Moses. For, asBertheau rightly remarks, "in the days of Ezra the princes of the newcommunity complain that the laity, the priests, and Levites do notseparate from the people of the lands (Ezr 9:1); reference is made to thedangers which threaten the Israelites, because they dwell in the holy landamong the unclean (Ezr 9:10). To separate from the uncleanness of the nationsmeans to renounce intermarriage and other connection with them. Ezr 10:2, Ezr 10:10. They are Israelites who are summoned, Ezr 10:11, to separate from thepeoples of the land; the seed of Israel is, in Neh 9:2, separated from thesons of the stranger, and in Neh 10:29 they who separate from them areevidently Israelites, for, when they bind themselves to walk according tothe law of God, they are said to join their brethren, i.e., their fellow-countrymen."Hence in this passage also we cannot but regard those whoseparated themselves as Israelites, dissolving their connection with theheathen for the sake of the God of Israel.

Ezr 6:22

Hereupon they kept the feast of unleavened bread for sevendays with joy; for the Lord had made them joyful, and turned to them (i.e.,had made them joyful by turning to them) the heart of the king of Assyria. With regard to the expression, comp. 2Ch 20:27; Neh 12:43. The kingof Assur is the Persian king Darius, who as ruler of the former realm ofAssyria is thus designated. The turning of this king's heart to themconsisted in this, that their hands were strengthened for the work of thehouse of God, i.e., that through the goodwill of the king they were enabledto complete the building of their temple, and to restore the worship of theGod of Israel. On בּ ידיהם חזּק , comp. 1Sa 23:19.

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 6:1-22

4. The completion of construction ch. 6

Darius not only approved his predecessor Cyrus' decree, he issued one himself that gave even greater support to the Jews in their building project.

Constable: Ezr 6:16-22

The Jews' celebration 6:16-22

Compared with the dedication of the first temple this one was very modest. Solomon had offered more than 200 times as many animals.⁹⁶

The Jews offered one sin offering, which involved slaying a goat, for each of the 12 tribes (v. 17). The reference to the number of Israel's tribes being 12 shows that none of the tribes were "lost" during the captivity, as some modern cults claim. The people still considered the nation to be a confederation of 12 tribes, and they called it "Israel" (2:2, 59).

"The remnant who had returned make solemn confession of sin in the name of the whole scattered and dispersed race. They acknowledge the essential unity of Israel's tribes alike in the consequences of sin, in the possibilities of restoration, and in the renewed consecration to God's service."⁹⁷

The Passover celebration took place five weeks after the temple dedication. The Feast of Unleavened Bread began on the day after Passover and lasted seven days (Lev. 23:6-8). Note that some Gentile converts had evidently accompanied the remnant from Babylon to Jerusalem (v. 21).

The reference to Darius (cf. vv. 6-12) as the "king of Assyria" (v. 22) is unusual but not unique. In some ancient Near Eastern king lists the rulers of territories that were previously independent are referred to as kings of those countries.⁹⁸

"Perhaps, however, it is meant to awaken memories of the traditional oppressor (cf. Ne. 9:32), whose empire first Babylon and then Persia had inherited, but whose policies were now dramatically reversed."⁹⁹

Naturally the restoration Jews rejoiced greatly that their national worship of Yahweh could continue again as the Mosaic Covenant specified. Since life in Israel rested on the worship of Yahweh, the re-establishment of life under the Mosaic Law depended on the re-establishment of Mosaic worship. Thus the record of the completion of the temple and the resumption of worship is the climax of this first part of Ezra (chs. 1-6).

Guzik: Ezr 6:1-22

Ezra 6 - The Second Temple Is Completed

A. Darius responds to the request of the governor Tattenai.

1. (1-2) A diligent search for the decree of Cyrus.

Then King Darius issued a decree, and a search was made in the archives, where the treasures were stored in Babylon. And at Achmetha, in the palace that is in the province of Media, a scroll was found, and in it a record was written thus:

a. Then King Darius issued a decree, and a search was made: This was the response to the respectful request made by Tattenai described in the last part of Ezra 5.

b. At Achmetha . . . a scroll was found: This indicates that there must have been some diligence required in the search. This in itself was an evidence of God's hand in the matter; otherwise, they might have easily given up the search.

i. "It is easy to realize how easily this might not have been found. If such a document was not in the proper libraries, what more natural than to abandon the search? But under the Divine compulsion that search was prosecuted until the decree was found." (Morgan)

ii. This request was initiated in Judea, referred to Babylon, and the answer was found in records from the remote city of Achmetha. All this gave the builders lots of time to continue their work, because they did not stop through the inquiry process (Ezra 5:5).

iii. "Diodorus (2.32.4) declared that the Persians had 'royal parchments' recording their history. Persian officials wrote on scrolls of papyrus and leather, as discoveries made in Egypt show." (Yamauchi)

iv. "In 'The Decrees of Cyrus' (p. 89), de Vaux observes that 'now we know that it was the custom of the Persian sovereigns to winter in Babylon and depart in the summer to Susa or Ecbatana, . . . and we also know that Cyrus left Babylon in the spring of 538 B.C. . . . A forger operating in Palestine without the information which we possess could hardly have been so accurate." (Yamauchi)

2. (3-5) The text of the record found: Cyrus' decree.

In the first year of King Cyrus, King Cyrus issued a decree concerning the house of God at Jerusalem: "Let the house be rebuilt, the place where they offered sacrifices; and let the foundations of it be firmly laid, its height sixty cubits and its width sixty cubits, with three rows of heavy stones and one row of new timber. Let the expenses be paid from the king's treasury. Also let the gold and silver articles of the house of God, which Nebuchadnezzar took from the temple which is in Jerusalem and brought to Babylon, be restored and taken back to the temple which is in Jerusalem, each to its place; and deposit them in the house of God";

a. King Cyrus issued a decree: This is the decree originally recorded in Ezra 1, giving the Jewish people who wanted to return to Jerusalem and Judea the right to return and to repopulate Judea and to rebuild Jerusalem.

b. Let the house be rebuilt . . . Let the expenses be paid from the king's treasury: Not only did Cyrus give permission for the temple to be rebuilt, he commanded the funding of the work from the royal treasury.

i. Heavy stones: "The great stones which had excited suspicion were now found to be expressly authorized - for the term is the same as for the 'huge stones' of 5:8 - literally, stones for rolling, too massive to be transported by other means." (Kidner)

ii. Heavy stones and one row of new timber: This construction technique seems to been a precaution against earthquakes. "Kenyon has identified as the only visible remains of Zerubbabel's building a straight joint of stones with heavy bosses about 108 feet north of the southeast corner of the temple platform, which Dunand confirmed as similar to Persian masonry found in Phoenicia." (Yamauchi)

iii. There is some question about the size of the temple as mentioned here, because these dimensions are greater than even Solomon's temple. The best answer is that Cyrus gave the limits of what they could build, instead of the actual dimensions of the new structure. "He did not command them to make it so large, for he left the ordering of the proportions of the building to their skill and choice; but he restrained them that they should make it no larger, lest they should hereafter make use of it to other purposes against himself." (Poole)

c. Let the gold and silver articles of the house of God . . . be restored and taken back to the temple which is in Jerusalem: Furthermore, Cyrus ordered that the spoils taken from the temple some two generations before be returned to the Jerusalem temple.

i. It was a remarkable example of God's providence that so many of these gold and silver articles of the house of God still existed intact and that King Cyrus commanded them to be returned.

3. (6-12) The reply of Darius to Tattenai.

Now therefore, Tattenai, governor of the region beyond the River, and Shethar-Boznai, and your companions the Persians who are beyond the River, keep yourselves far from there. Let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God on its site. Moreover I issue a decree as to what you shall do for the elders of these Jews, for the building of this house of God: Let the cost be paid at the king's expense from taxes on the region beyond the River; this is to be given immediately to these men, so that they are not hindered. And whatever they need; young bulls, rams, and lambs for the burnt offerings of the God of heaven, wheat, salt, wine, and oil, according to the request of the priests who are in Jerusalem; let it be given them day by day without fail, that they may offer sacrifices of sweet aroma to the God of heaven, and pray for the life of the king and his sons. Also I issue a decree that whoever alters this edict, let a timber be pulled from his house and erected, and let him be hanged on it; and let his house be made a refuse heap because of this. And may the God who causes His name to dwell there destroy any king or people who put their hand to alter it, or to destroy this house of God which is in Jerusalem. I Darius issue a decree; let it be done diligently.

a. Let the work of this house of God alone: Based on the search and recovery of the relevant document from King Cyrus, Darius made the appropriate command to Tattenai, governor of the region beyond the River. Darius commanded him to allow the work on the temple and the city of Jerusalem to continue without interruption.

b. Build the house of God on its site: Darius recognized what the elders of the Jews recognized, that it was essential to build the temple upon its old foundations.

c. Let the cost be paid at the king's expense: Based on the prior decree from Cyrus, King Darius did more than allow the work to continue. He commanded that it be funded by local taxes on the region beyond the River. Darius did what is common for politicians to do; he put the burden for funding this work on the province itself, not from his own treasury.

i. And it was funded in an impressive manner: whatever they need and let it be given to them day by day without fail mean that this was a substantial grant.

ii. In this, we see the wonderful hand of God at work with the objections raised by Tattenai and Shethar-Bozenai as recorded in Ezra 5:3. The end result of these objections was to further the work of God instead of hindering it. This is an example of God working all things together for good for His people (Romans 8:28). On this point, Kidner quotes a line from a William Cowper poem: The clouds which ye so much dread, Are big with mercy.

d. And pray for the life of the king and his sons: This explains part of the motivation of King Darius. Not only did he base his decision on the precedent of King Cyrus, but he also wanted the prayers of the Jewish people for the king and his sons.

e. Let him be hanged on it . . . let his house be made a refuse heap . . . destroy any king or people who put their hand to alter it: Finally, Darius was careful to make the decree strong, with severe punishments against those who violated both the letter and the spirit of the decree.

i. There is some debate as to if this punishment involved flogging a man at his own house, hanging him to death at his house, or impaling him at his house as an early form of crucifixion. "Whether this refers to the punishment of hanging and gibbeting, of whipping at a post, or of empaling, is not quite clear . . . Empaling, thrusting a sharp stake through the body till it comes out at the side of the neck, or hanging, seems to be intended here." (Clarke)

ii. Darius was the type of man to see such brutal executions through to completion. "According to Herodotus (3.159) Darius I impaled three thousand Babylonians when he took Babylon, an act that Darius himself recorded in the Beshitun Inscription." (Yamauchi)

f. Let it be done diligently: At the end of it all, the king of the mightiest empire on the earth commanded that the temple be finished by the returned exiles and funded by the empire.

i. This might seem absolutely unique, but there is good evidence that Persian monarchs had similar concern for the conquered temples in other regions of their empire. "In 1973 French archaeologists discovered at Xanthos in Lycia in southwestern Turkey a cult foundation charter - written in Greek, Lycian, and Aramaic - dated to 358 B.C., a period when the area was controlled by a Persian satrap, that provided some striking parallels with the decree of Cyrus." (Yamauchi)

ii. "One can easily imagine with what surprise Tattenai received the answer of Darius, characterized by clearness and determination. The man who would have hindered and stayed the progress of the building, was compelled not only to hinder, but to help with great gifts." (Morgan)

iii. "If certain matters can only be settled by reference to great men, kings or men of affairs, make the application;' and then betake yourself to prayer, believing that as He inclined the heart of Darius, in the instance before us, so He can do as He will among the armies of heaven, and the inhabitants of earth." (Meyer)

iv. This is a powerful illustration of the principle from Proverbs: The king's heart is in the hand of the LORD, like the rivers of water; He turns it wherever He wishes. (Proverbs 21:1)

B. The temple is finished and dedicated.

1. (13-15) The temple is completed.

Then Tattenai, governor of the region beyond the River, Shethar-Boznai, and their companions diligently did according to what King Darius had sent. So the elders of the Jews built, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they built and finished it, according to the commandment of the God of Israel, and according to the command of Cyrus, Darius, and Artaxerxes king of Persia. Now the temple was finished on the third day of the month of Adar, which was in the sixth year of the reign of King Darius.

a. Diligently did according to what King Darius had sent: They were diligent in supporting and funding the work of rebuilding the temple, and were diligent in punishing anyone who opposed it.

i. "The political motives for this forthrightness may have been many, including a desire to show respect for the policies of Cyrus and to promote stability in a part of the empire which was important for communications with Egypt, at a time when widespread unrest had only recently been quelled." (Kidner)

b. They prospered through the prophesying of Haggai the Prophet and Zechariah: The words and personal ministry of these post-exilic prophets was an important component in the success of the work. The work and the workers were genuinely strengthened by the word of God through these prophets.

i. The initial ministry of these prophets is mentioned in Ezra 5:1-2. There, the prophets had to encourage the people of God to resume the work after a significant period of inactivity. Now they had to encourage them to keep working when God had opened the doors for the work to be done. Even with the open doors, the work was still difficult and needed prophetic encouragement. God's blessing on the work did not make the work easy to do.

ii. "Work on the temple made little progress because of opposition and the preoccupation of returnees with their own homes (Haggai 1:2-3). Because they had placed their own interests first, God sent them famine as a judgment (Haggai 1:5-6, 10-11). Spurred by the preaching of Haggai and Zechariah, and under the leadership of Zerubbabel and Joshua, a new effort was begun (Haggai 1:12-15)." (Yamauchi)

c. The temple was finished on the third day of the month of Adar, which was in the sixth year: This means that it took four years from the resumption of construction. It was such a big job that even with all doing the work diligently it was not quickly completed.

i. "The mention of Artaxerxes, who belongs to the next century, takes us forward to the restoration of the city walls by Nehemiah, which this king authorized. His name, as the third royal patron of Israel's rehabilitation, is added here to complete the picture, whether by the author or by an early scribe." (Kidner)

2. (16-18) The dedication ceremony of the second temple.

Then the children of Israel, the priests and the Levites and the rest of the descendants of the captivity, celebrated the dedication of this house of God with joy. And they offered sacrifices at the dedication of this house of God, one hundred bulls, two hundred rams, four hundred lambs, and as a sin offering for all Israel twelve male goats, according to the number of the tribes of Israel. They assigned the priests to their divisions and the Levites to their divisions, over the service of God in Jerusalem, as it is written in the Book of Moses.

a. Celebrated the dedication of this house of God with joy: There was a previous celebration, many years before at the founding of this second temple (Ezra 3). This was the celebration for the finishing of a functioning temple.

i. "The word for dedication (hanukka) was later to become the name of a festival in memory of the Temple's re-consecration in 165 B.C. after its profanation by Antiochus Epiphanes (cf. John 10:22f.)." (Kidner)

b. And they offered sacrifices: Compared to the dedication of Solomon's temple (1 Kings 8:62-66), this was a meager dedication celebration. Solomon sacrificed some 142,000 animals at his dedication of the temple; here at the dedication of the second temple they only sacrificed a total of 712 animals.

i. However, given the relative wealth of Israel in the days of the first temple as compared to the second temple, the smaller gift recorded in Ezra may have been more beautiful to God.

ii. As a sin offering for all Israel twelve male goats: "It was a confession of failure but also faith. There was still atonement and still the covenant with the whole people - for this was the implication of the twelve sacrifices." (Kidner)

iii. The fact that sacrifice was made for the twelve tribes shows that regathered Israel had the real sense that they were the collective product of all twelve tribes, and there were not ten or any other number of "lost" tribes.

c. They assigned the priests to their divisions . . . as it is written in the Book of Moses: They took care to resume the proper priestly service as commanded by the Book of Moses and previous pattern of David.

i. Yet, all was not the same as in the previous service in the days of Solomon's temple. "The general plan of the second temple resembled the first. But the [Most Holy Place] was left empty as the ark of the covenant had been lost through the Babylonian conquest . . . [The Holy Place] was furnished with a table for showbread, the incense altar, and one menorah instead of Solomon's ten." (Yamauchi)

3. (19-22) The first Passover celebrated in the second temple.

And the descendants of the captivity kept the Passover on the fourteenth day of the first month. For the priests and the Levites had purified themselves; all of them were ritually clean. And they slaughtered the Passover lambs for all the descendants of the captivity, for their brethren the priests, and for themselves. Then the children of Israel who had returned from the captivity ate together with all who had separated themselves from the filth of the nations of the land in order to seek the LORD God of Israel. And they kept the Feast of Unleavened Bread seven days with joy; for the LORD made them joyful, and turned the heart of the king of Assyria toward them, to strengthen their hands in the work of the house of God, the God of Israel.

a. The descendants of the captivity kept the Passover on the fourteenth day of the first month: This shows that they were careful to keep the Passover according to the command of Moses, on the proper day. In keeping Passover they remembered the central act of redemption of the Old Testament, the deliverance of God's people from Egypt.

b. They slaughtered the Passover lambs for all the descendants of the captivity: In this, we see that the people themselves did not sacrifice the Passover lambs, rather the priests did this for them. It seems that there was no absolute custom for this; sometimes the people sacrificed the Passover lambs under the supervision of the priests and sometimes the priests did it for the people.

c. With all who had separated themselves from the filth of the nations of the land: Connected with the remembrance of deliverance of Passover was the Feast of Unleavened Bread, which marked the purity of God's delivered people.

i. The children of Israel who had returned from the captivity ate together with all who had separated themselves from the filth of the nations of the land in order to seek the LORD God of Israel: "This is a crucial verse for correcting the impression one might gain from Ezra 4:1-3 of a bitterly exclusive party . . . in reality we find that only the self-excluded were unwelcome. The convert found an open door, as Rahab and Ruth had done." (Kidner)

ii. "We may suspect a spirit of Jewish animosity in the ugly phrase 'the filthiness of the heathen.' But it was only too true that both the Canaanite and the Babylonian habits of life were disgustingly immoral. The same horrible characteristic is found among most of the heathen to-day. These degraded people are not simply benighted in theological error; they are corrupted by horrible vices. Missionary work is more than the propagation of Christian theology; it is the purging of Augean stables." (Adeney)

d. The LORD made them joyful: In the context of obedience and purity, they did not lose their joy. The purity of God's delivered people was joyful in its character (instead of dour). It also led them to strengthen their hands in the work of the house of God.

i. "Do not be afraid of joy; when God makes you joyful, do not think it necessary to restrain your songs or smiles." (Meyer)

ii. "So ends the first stage, a generation long, of Israel's rehabilitation. It has opened when the Lord 'stirred up the spirit of Cyrus (Ezra 1:1), and it concluded with His turning the heart of one of that king's most powerful successors." (Kidner)

iii. The heart of the king of Assyria: "He had 'turned the heart of the king of Assyria' - a title for Darius that speaks for the authenticity of the narrative, for it represents an old form of speech for the ruler of the districts that had once belonged to the king of Assyria." (Adeney)

© 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 6 (Chapter Introduction)

Overview

Ezr 6:1, Darius, finding the decree of Cyrus, makes a new decree for the advancement of the building; Ezr 6:13, By the help of Tatnai and Shethar-boznai, according to the decree, the temple is finished; Ezr 6:16, The feast of the dedication is kept; Ezr 6:19, and the passover.

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 6 (Chapter Introduction)

CHAPTER 6

Darius answereth the former letter, Ezr 6:1-7 ; and maketh a new decree, Ezr 6:8-12 . By the help of the adversaries, and the directions of the prophets, the temple is finished, Ezr 6:13-15 . The feasts of the dedication, Ezr 6:16-18 , and of the passover, are kept, Ezr 6:19-22 .

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 6 (Chapter Introduction)

(Ezr 6:1-12) The decree for completing the temple.

(Ezr 6:13-22) The temple is finished.

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 6 (Chapter Introduction)

How solemnly the foundation of the temple was laid we read in Ezr 3:1-13. How slowly the building went on, and with how much difficulty, we found in ch. 4 and 5. But how gloriously the topstone was at length brought forth with shoutings we find in this chapter; and even we, at this distance of time, when we read of it, may cry, " Grace, grace to it." As for God, his work is perfect; it may be slow work, but it will be sure work. We have here, I. A recital of the decree of Cyrus for the building of the temple (Ezr 6:1-5). II. The enforcing of that decree by a new order from Darius for the perfecting of that work (Ezr 6:6-12). III. The finishing of it thereupon (Ezr 6:13-15). IV. The solemn dedication of it when it was built (Ezr 6:16-18), and the handselling of it (as I may say) with the celebration of the passover (Ezr 6:19-22). And now we may say that in Judah and Jerusalem things went well, very well.

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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_____. "The Mission of Udjahorresnet and Those of Ezra and Nehemiah." Journal of Biblical Literature 106:3 (1987):409-21.

_____. "A Theological Reading of Ezra-Nehemiah." Proceedings of the Irish Biblical Association 12 (1989):26-36.

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Clines, David J. A. Ezra, Nehemiah, Esther. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

Coggins, R. J. The Books of Ezra and Nehemiah. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1976.

_____. "The Interpretation of Ezra IV. 4." Journal of Theological Studies 16 (1965):124-27.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

Coogan, Michael David. "Life in the Diaspora: Jews at Nippur in the Fifth Century B. C." Biblical Archaeologist 37 (1974):6-12.

Cross, Frank Moore, Jr.. "A Reconstruction of the Judean Restoration." Interpretation 29:2 (1975):187-201.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J. Biblical Numerology. Grand Rapids: Baker Book House, 1968.

_____. Moses and the Gods of Egypt. Grand Rapids: Baker Book House, 1971.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

Dulin, Rachel. "Leaders in the Restoration." The Bible Today 24:5 (September 1986):287-91.

Dumbrell, William J. "The Theological Intention of Ezra-Nehemiah." Reformed Theological Review 45:3 (September-December 1986):65-72.

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.

Hoppe, Leslie J. "The Restoration of Judah." The Bible Today 24:5 (September 1986):281-86.

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_____. "Nehemiah's Mission and Its Background." Bulletin of the John Rylands Library of the University of Manchester 37:2 (March 1955):528-61.

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_____. "Postbiblical Traditions About Ezra and Nehemiah." In A Tribute to Gleason Archer, pp. 167-74. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

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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 6 (Chapter Introduction)

INTRODUCTION TO EZRA 6

Darius, on receiving the letter from his officers in Samaria, searched for the decree of Cyrus, and found it, and which he confirmed, Ezr 6:1 and made a fresh decree, and ordered expenses to be given out of his tribute for the building of the temple, and for the sacrifices of it; and that whosoever altered it should be hanged on the timber of his own house, and imprecated a curse on those that should destroy the house of God, Ezr 6:8 upon which the building went on, and was finished, Ezr 6:13 and the temple was dedicated to God in a solemn manner, Ezr 6:16, and the passover was kept by all the people, Ezr 6:19.