Text -- Ezra 8:22 (NET)

8:22 I was embarrassed to request soldiers and horsemen from the king to protect us from the enemy along the way, because we had said to the king, “The good hand of our God is on everyone who is seeking him, but his great anger is against everyone who forsakes him.”

Commentary -- Word/Phrase Notes (per phrase)

Clarke: Ezr 8:22

I was ashamed to require - a band - He had represented God, the object of his worship, as supremely powerful, and as having the strongest affection for his true followers: he could not, therefore, consistently with his declarations, ask a band of soldiers from the king to protect them on the way, when they were going expressly to rebuild the temple of Jehovah, and restore his worship. He therefore found it necessary to seek the Lord by fasting and prayer, that they might have from Him those succours without which they might become a prey to their enemies; and then the religion which they professed would be considered by the heathen as false and vain. Thus we see that this good man had more anxiety for the glory of God than for his own personal safety.

TSK: Ezr 8:22

I was ashamed : 1Co 9:15; 2Co 7:14

The hand : Ezr 7:6, Ezr 7:9, Ezr 7:28; 1Ch 28:9; 2Ch 16:9; Psa 33:18, Psa 33:19, Psa 34:15, Psa 34:22; Isa 3:10, Isa 3:11; Lam 3:25; Rom 8:28; 1Pe 3:12

his power and his wrath : Jos 23:16; 2Ch 15:2; Psa 21:8, Psa 21:9, Psa 34:16, Psa 90:11; Zep 1:2-6; Heb 10:38; 1Pe 3:12

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Ezr 8:22

What "enemy"menaced Ezra, and on what account, is wholly uncertain (compare Ezr 8:31). Perhaps robber-tribes, Arab or Syrian, were his opponents.

Haydock: Ezr 8:22

Forsake him. Apostates are treated with the greatest severity. (Menochius) ---

Esdras thought that the glory of God was at stake, and he would not shew any diffidence in Providence, or scandalize the infidels. (Calmet) ---

We ought not to ask princes for what we should despise. (Du Hamel)

Gill: Ezr 8:22

For I was ashamed to require of the kings band of soldiers and horsemen,.... Which he might have had, only asking for them; so great was the interest he had in the king's favour:

to help us against the enemy in the way; the Arabs, Samaritans, and others, that might lie in wait for them, to rob them of their substance:

because we had spoken unto the king: of the special favour of God to them, his singular providence in the protection of them:

saying, the hand of our God is upon all them for good that seek him; that pray unto him, serve and worship him; his hand is open to them to bestow all needful good upon them, temporal and spiritual, and his power and providence are over them, to protect and defend them from all evil:

but his power and his wrath is against all them that forsake him; his word, his ways and worship; his powerful wrath, or the strength and force of it, is exerted against them and they are sure to feel the weight and dreadful effects of it: and now all this being said to the king, after this, to desire a guard to protect them, it would look as if they had not that favour in the sight of God, and did not believe what they had said, but distrusted his power and providence towards them; therefore, rather than reflect any dishonour on God, they chose to expose themselves to danger, seeking his face and favour, and relying on his goodness and power.

Commentary -- Verse Notes / Footnotes

NET Notes: Ezr 8:22

¹ tn A number of modern translations regard this as a collective singular and translate “from enemies” (also in v. 31).

² tn Heb “his strength and his anger.” The expression is a hendiadys (one concept expressed through two terms).

Geneva Bible: Ezr 8:22

For I was ^{( g )} ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God [is] upon all them for good that seek him; but his power and his wrath [is] against all them that forsake him.

^{( g )} He thought it better to commit himself to the protection of God, than by seeking these ordinary means to give others a reason to think that he doubted God's power.

Commentary -- Verse Range Notes

TSK Synopsis: Ezr 8:1-36

1 The companions of Ezra, who returned from Babylon.

15 He sends to Iddo for ministers for the temple.

21 He keeps a fast.

24 He commits the treasures to the custody of the priests.

31 From Ahava they come to Jerusalem.

33 The treasure is weighed in the temple.

36 The commission is delivered.

Maclaren: Ezr 8:22

Heroic Faith

I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, the hand of our God is upon them all for good that seek Him … 23. So we fasted and besought our God for this, 31. The hand of our God was upon us, and He delivered us from the hand of the enemy, and of such as lay in wait by the way. 32. And we came to Jerusalem.'--Ezra 8:22, 23, 31, 32.

THE memory of Ezra the scribe has scarcely had fair play among Bible-reading people. True, neither his character nor the incidents of his life reach the height of interest or of grandeur belonging to the earlier men and their times. He is no hero, or prophet; only a scribe; and there is a certain narrowness as well as a prosaic turn about his mind, and altogether one feels that he is a smaller man than the Elijahs and Davids of the older days. But the homely garb of the scribe covered a very brave devout heart, and the story of his life deserves to be more familiar to us than it is.

This scrap from the account of his preparations for the march from Babylon to Jerusalem gives us a glimpse of a high-toned faith, and a noble strain of feeling. He and his company had a long weary journey of four months before them. They had had little experience of arms and warfare, or of hardships and desert marches, in their Babylonian homes. Their caravan was made unwieldy and feeble by the presence of a large proportion of women and children. They had much valuable property with them. The stony desert, which stretches unbroken from the Euphrates to the uplands on the east of Jordan, was infested then as now by wild bands of marauders, who might easily swoop down on the encumbered march of Ezra and his men, and make a clean sweep of all which they had. And he knew that he had but to ask and have an escort from the king that would ensure their safety till they saw Jerusalem. Artaxerxes' surname, the long-handed,' may have described a physical peculiarity, but it also expressed the reach of his power; his arm could reach these wandering plunderers, and if Ezra and his troop were visibly under his protection, they could march secure. So it was not a small exercise of trust in a higher Hand that is told us here so simply. It took some strength of principle to abstain from asking what it would have been so natural to ask, so easy to get, so comfortable to have. But, as he says, he remembered how confidently he has spoken of God's defence, and he feels that he must be true to his professed creed, even if it deprives him of the king's guards. He halts his followers for three days at the last station before the desert, and there, with fasting and prayer, they put themselves in God's hand; and then the band, with their wives and little ones, and their substance, a heavily-loaded and feeble caravan, fling themselves into the dangers of the long, dreary, robber-haunted march. Did not the scribe's robe cover as brave a heart as ever beat beneath a breastplate?

That symbolic phrase, the hand of our God,' as expressive of the divine protection, occurs with remarkable frequency in the books of Ezra and Nehemiah, and though not peculiar to them, .is yet strikingly characteristic of them. It has a certain beauty and force of its own. The hand is of course the seat of active power. It is on or over a man like some great shield held aloft above him, below which there is safe hiding. So that great Hand bends itself over us, and we are secure beneath its hollow. As a child sometimes carries a tender-winged butterfly in the globe of its two hands that the bloom on the wings may not be ruffled by fluttering, so He carries our feeble, unarmoured souls enclosed in the covert of His Almighty hand. Who hath measured the waters in the hollow of His hand?' Who hath gathered the wind in His fists?' In that curved palm where all the seas lie as a very little thing, we are held; the grasp that keeps back the tempests from their wild rush, keeps us, too, from being smitten by their blast. As a father may lay his own large muscular hand on his child's tiny fingers to help him, or as Elisha put his hands on the king's hands,' that the contact might strengthen him to shoot the arrow of the Lord's deliverance,' so the hand of our God is upon us to impart power as well as protection; and our bow abides in strength,' when the arms of our hands are made strong by the hands of the mighty God of Jacob.' That was Ezra's faith, and that should be ours.

Note Ezra's sensitive shrinking from anything like inconsistency between his creed and his practice. It was easy to talk about God's protection when he was safe behind the walls of Babylon; but now the pinch had come. There was a real danger before him and his unwarlike followers. No doubt, too, there were plenty of people who would have been delighted to catch him tripping; and he felt that his cheeks would have tingled with shame if they had been able to say, Ah! that is what all his fine professions come to, is it? lie wants a convoy, does he? We thought as much. It is always so with these people who talk in that style. They are just like the rest of us when the pinch comes.' So, with a high and keen sense of what was required by his avowed principles, he will have no guards for the road. There was a man whose religion was at any rate not a fair-weather religion. It did not go off in fine speeches about trusting to the protection of God, spoken from behind the skirts of the king, or from the middle of a phalanx of his soldiers. He clearly meant what he said, and believed every word of it as a prose fact, which was solid enough to build conduct on.

I am afraid a great many of us would rather have tried to reconcile our asking for a band of horsemen with our professed trust in God's hand; and there would have been plenty of excuses very ready about using means as well as exercising faith, and not being called upon to abandon advantages, and not pushing a good principle to Quixotic lengths, and so on, and so on. But whatever truth there is in such considerations, at any rate we may well learn the lesson of this story, to be true to our professed principles; to beware of making our religion a matter of words; to live, when the time for putting them into practice comes, by the maxims which we have been forward to proclaim when there was no risk in applying them; and to try sometimes to look at our lives with the eyes of people who do not share our faith, that we may bring our actions up to the mark of what they expect of us. If the Church' would oftener think of what the world' looks for from it, it would seldomer have cause to be ashamed of the terrible gap between it words and its deeds.

Especially in regard to this matter of trust in an unseen Hand, and reliance on visible helps, we all need to be very rigid in our self-inspection. Faith in the good hand of God upon us for good should often lead to the abandonment, and always to the subordination, of material aids. It is a question of detail, which each man must settle for himself as each occasion arises, whether in any given case abandonment or subordination is our duty. This is not the place to enter on so large and difficult a question. But, at all events, let us remember, and try to work into our own lives, that principle which the easy-going Christianity of this day has honeycombed with so many exceptions, that it scarcely has any whole surface left at all; that the absolute surrender and forsaking of external helps and goods is sometimes essential to the preservation and due expression of reliance on God.

There is very little fear of any of us pushing that principle to Quixotic lengths. The danger is all the other way. So it is worth while to notice that we have here an instance of a man's being carried by a certain lofty enthusiasm further than the mere law of duty would take him. There would have been no harm in Ezra's asking an escort, seeing that his whole enterprise was made possible by the king's support. He would not have been leaning on an arm of flesh' by availing himself of the royal troops, any more than when he used the royal firman. But a true man often feels that he cannot do the things which he might without sin do. All things are lawful for me, but all things are not expedient,' said Paul. The same Apostle eagerly contended that he had a perfect right to money support from the Gentile Churches; and then, in the next breath, flamed up into, I have used none of these things, for it were better for me to die, than that any man should make my glorying void.' A sensitive spirit, or one profoundly stirred by religious emotion, will, like the apostle whose feet were moved by love, far outrun the slower soul, whose steps are only impelled by the thought of duty. Better that the cup should run over than that it should not be full. Where we delight to do His will, there will often be more than a scrupulously regulated enough; and where there is not sometimes that more,' there will never be enough.

Give all thou canst; high Heaven rejects the loreOf nicely calculated less or more.'

What shall we say of people who profess that God is their portion, and are as eager in the scramble for money as anybody? What kind of a commentary will sharp-sighted, sharp-tongued observers have a right to make on us, whose creed is so unlike theirs, while our lives are identical? Do you believe, friends! that the hand of our God is upon all them for good that seek Him'? Then, do you not think that racing after the prizes of this world, with flushed cheeks and labouring breath, or longing, with a gnawing hunger of heart, for any earthly good, or lamenting over the removal of creatural defences and joys, as if heaven were empty because some one's place here is, or as if God were dead because dear ones die, may well be a shame to us, and a taunt on the lips of our enemies? Let us learn again the lesson from this old story, that if our faith in God is not the veriest sham, it demands and will produce, the abandonment sometimes and the subordination always, of external helps and material good.

Notice, too, Ezra's preparation for receiving the divine help. There, by the river Ahava, he halts his company like a prudent leader, to repair omissions, and put the last touches to their organisation before facing the wilderness. But he has another purpose also. I proclaimed a fast there, to seek of God a right way for us.' There was no foolhardiness in his courage; he was well aware of all the possible dangers on the road; and whilst he is confident of the divine protection, he knows that, in his own quiet, matter-of-fact words, it is given to all them that seek Him.' So his faith not only impels him to the renunciation of the Babylonian guard, but to earnest supplication for the defence in which he is so confident. He is sure it will be given, so sure, that he will have no other shield; and yet he fasts and prays that he and his company may receive it. He prays because he is sure that he will receive it, and does receive it because he prays and is sure.

So for us, the condition and preparation on and by which we are sheltered by that great Hand, is the faith that asks, and the asking of faith. We must forsake the earthly props, but we must also believingly desire to be upheld by the heavenly arms. We make God responsible for our safety when we abandon other defence, and commit ourselves to Him. With eyes open to our dangers, and full consciousness of our own unarmed and unwarlike weakness, let us solemnly commend ourselves to Him, rolling all our burden on His strong arms, knowing that He is able to keep that which we have committed to Him. He will accept the trust, and set His guards about us. As the song of the returning exiles, which may have been sung by the river Ahava, has it: My help cometh from the Lord. The Lord is thy keeper. The Lord is thy shade upon thy right hand.'

So our story ends with the triumphant vindication of this Quixotic faith. A flash of joyful feeling breaks through the simple narrative, as it tells how the words spoken before the king came true in the experience of the weaponless pilgrims: The hand of our God was upon us, and He delivered us from the hand of the enemy, and of such as lay in wait by the way; and we came to Jerusalem.' It was no rash venture that we made. He was all that we hoped and asked. Through all the weary march He led us. From the wild, desert-born robbers, that watched us from afar, ready to come down on us, from ambushes and hidden perils, He kept us, because we had none other help, and all our hope was in Him. The ventures of faith are ever rewarded. We cannot set our expectations from God too high. What we dare scarcely hope now we shall one day remember. When we come to tell the completed story of our lives, we shall have to record the fulfilment of all God's promises, and the accomplishment of all our prayers that were built on these. Here let us cry, Be Thy hand upon us.' Here let us trust, Thy hand will be upon us. Then we shall have to say, The hand of our God was upon us,' and as we look from the watch towers of the city, on the desert that stretches to its very walls, and remember all the way by which He led us, we shall rejoice over HIS vindication of our poor faith, and praise Him that not one thing hath failed of all the things which the Lord our God spake concerning us.'

MHCC: Ezr 8:21-23

Ezra procured Levites to go with him; but what will that avail, unless he have God with him? Those who seek God, are safe under the shadow of his wings, even in their greatest dangers; but those who forsake him, are always exposed. When entering upon any new state of life, our care should be, to bring none of the guilt of the sins of our former condition into it. When we are in any peril, let us be at peace with God, and then nothing can do us any real hurt. All our concerns about ourselves, our families, and our estates, it is our wisdom and duty, by prayer to commit to God, and to leave the care of them with him. And, on some occasions, we should decline advantages which are within our reach, lest we should cause others to stumble, and so our God be dishonoured. Let us ask wisdom of God, that we may know how to use or to refuse lawful things. We shall be no losers by venturing, suffering, or giving up for the Lord's sake. Their prayers were answered, and the event declared it. Never have any that sought God in earnest, found that they sought him in vain. In times of difficulty and danger, to set a season apart for secret or for social prayer, is the best method for relief we can take.

Matthew Henry: Ezr 8:21-23

Ezra has procured Levites to go along with him; but what will that avail, unless he have God with him? That is therefore his chief care. In all our ways we must acknowledge God, and in those particularly wherein we are endeavouring to serve the interest of his kingdom among men. Ezra does so here. Observe,

I. The stedfast confidence he had in God and in his gracious protection. He told the king (Ezr 8:22) what principles he went upon, that those who seek God are safe under the shadow of his wings, even in their greats dangers, but that those who forsake him are continually exposed, even when they are most secure. God's servants have his power engaged for them; his enemies have it engaged against them. This Ezra believed with his heart, and with his mouth made confession of it before the king; and therefore he was ashamed to ask of the king a convoy, lest thereby he should give occasion to the king, and those about him, to suspect either God's power to help his people or Ezra's confidence in that power. Those that trust in God, and triumph in him, will be ashamed of seeking to the creature for protection, especially of using any sorry shifts for their own safety, because thereby they contradict themselves and their own confidence. Not but that those who depend upon God must use proper means for their preservation, and they need not be ashamed to do so; but, when the honour of God is concerned, one would rather expose one's-self than do any thing to the prejudice of that, which ought to be dearer to us than our lives.

II. The solemn application he made to God in that confidence: He proclaimed a fast, Ezr 8:21. No doubt he had himself begged of God direction in this affair from the first time he had it in his thoughts; but for public mercies public prayers must be made, that all who are to share in the comfort of them may join in the request for them. Their fasting was, 1. To express their humiliation. This he declares to be the intent and meaning of it. " that we might afflict ourselves before our God for our sins, and so be qualified for the pardon of them."When we are entering upon any new condition of life our care should be to bring none of the guilt of the sins of our former condition into it. When we are in any imminent peril let us be sure to make our peace with God, and then we are safe: nothing can do us any real hurt. 2. To excite their supplications. Prayer was always joined with religious fasting. Their errand to the throne of grace was to seek of God the right way, that is, to commit themselves to the guidance of the divine Providence, to put themselves under the divine protection, and to beg of God to guide and keep them in their journey and bring them safely to their journey's end. They were strangers in the road, were to march through their enemies' countries, and had not a pillar of cloud and fire to lead them, as their fathers had; but they believed that the power and favour of God, and the ministration of his angels, would be to them instead of that, and hoped by prayer to obtain divine assistance. Note, All our concerns about ourselves, our families, and our estates, it is our wisdom and duty by prayer to commit to God, and leave the care of with him, Phi 4:6.

III. The good success of their doing so (Ezr 8:23): We besought our God by joint-prayer, and he was entreated of us. They had some comfortable assurance in their own minds that their prayers were answered, and the event declared it; for never any that sought God in earnest sought him in vain.

Keil-Delitzsch: Ezr 8:15-36

Account of the journey. - Ezr 8:15 The assembling of the expedition. When the Israelites who were about to return to Jerusalem had assembled,and were ready for starting, Ezra perceived that there were no Levitesamong them. He then sent for certain chief men among them, and by meansof the influence of Iddo, the chief at the place Casiphia, induced a numberof Levites and Nethinim to determine on joining the expedition (Ezr 8:15). He then proclaimed a fast at the place of meeting, for the purpose ofsupplicating God to grant them a prosperous journey (Ezr 8:21).

Ezr 8:15-17

The travellers assembled at the river Ahava, where theyencamped three days. In Ezr 8:15 the river is designated אל־אהוא הבּא ,i.e., either which comes (flows) towards Ahava, or flows into Ahava; in Ezr 8:21 it is more briefly called אהוא נהר , and in Ezr 8:31 אהוא נהר , which may mean the river of Ahava, of theregion or district called Ahava, or, after the analogy of פּרת נהר , merely the river of the name of Ahava. It is doubtful which ofthese meanings is correct, the name Ahava being still unexplained. Comp. the various conjectures in A. G. F. Schirmer, observationes exeg. crit. inlibr. Esdrae , Vratisl. 1820, p. 28ff. The connection points to a place ordistrict in the neighbourhood of Babylon; hence Bertheau is inclined toregard Ahava as a tributary or canal of the Euphrates, flowing through aplace, perhaps only a field or open space, of the same name, in theimmediate neighbourhood of Babylon; while Ewald supposes it may bethe river somewhat to the west or south of Euphrates, called by theGreeks Pallacopas, whose situation would suit the context, and whosename might arise from אהוא פלג , the river Ahwa or Aba. The lxxgives the name Εὐί ; in 1 Esdr. 8:40 and 61 we find Θερά , evidently a falsereading. Josephus says quite generally, εἰς τὸ πέραν τοῦ Εύφράτου . - When Ezra, during the three days' encampment at thisplace, directed his attention to the people and the priests ( ב הבין , to give heed, Neh 13:7; Dan 9:23, and elsewhere), he found noLevites among those who had assembled. Ezr 8:16 He then sent several chiefmen to Iddo, the chief man in the place Casiphia, to beg him and hisbrethren to bring him servants for the house of God. The lxx translates ל אשׁלחה , "I sent to (or for) Eliezer,"etc., which would mean tofetch them: "that I might then send them to Iddo."The Vulgate, on theother hand, and many expositors, understand ל as nota accus ., like 2Ch 17:7, which is simpler. Of the nine men here designated as ראשׁים , the names of Eliezer, Shemaiah, Jarib, Nathan, Zechariah, andMeshullam occur again in Ezr 10:15, Ezr 10:18-31, though we cannot certainlyinfer the identify of those who bear them. The appellation ראשׁים does not determine whether theybelonged to the priesthood or laity. The two remaining are called מבינים , teachers; comp. Neh 8:7, Neh 8:9; 1Ch 15:22; 1Ch 25:8, andelsewhere. Although this word is, in the passages cited, used of Levites,yet we cannot suppose those here named to have been teaching Levites,because, according to Ezr 8:16, there were as yet no Levites amongst theassemblage; hence, too, they could not be teachers properly so called, butonly men of wisdom and understanding. The Chethiv ואוצאה must be read ואוצאה : I sent them to ( על , according to later usage, for אל ); the Keri is ואצוּה , I despatched, sent them. Bothreadings suit the sense. The place Casiphia is entirely unknown, butcannot have been far from the river Ahava. Caspia, the region of theCaspian Sea, is out of the question, being far too remote. "I put words in their mouth to speak to Iddo,"i.e., I told them exactlywhat they should say to Iddo; comp. 2Sa 14:3, 2Sa 14:19. The words אדּו אחיו הנּתוּנים give no intelligible meaning; for אהיו we must, with the Vulgate, 1 Esdras, and others, read ואחיו : to Iddo and his brethren, the Nethinim, at the place Casiphia. Thiswould seem to say that Iddo was one of the Nethinim. Such an inference isnot, however, a necessary one; for the expression may also, like "Zadokthe (high) priest and his brethren, the (ordinary) priests,"1Ch 16:39,be understood to mean that Iddo, the chief man of that place, was a Levite,and that the Nethinim were, as a lower order of temple servants, calledbrethren of Iddo the Levite. The circumstance that not only Nethinim, butalso Levites, were induced by Iddo to join the expedition (Ezr 8:8), requiresus thus to understand the words. אל לבית משׁרתים ,servants for the house of God, are Levites and Nethinim, the upper andlower orders of the temple ministers. From Ezr 8:17 it appears that bothLevites and Nethinim had settled in the place Casiphia, and that Iddo, asthe chief man of the place, held an influential position among them. Nofurther inferences, however, concerning their settlement and employmentcan be drawn from this circumstance.

Ezr 8:18-19

The delegates sent to Iddo succeeded, through the graciousassistance of God ( אל בּיד , see Ezr 7:6), in inducing forty Levites,and two hundred and twenty Nethinim, by means of Iddo's influence, tojoin their fellow-countrymen in their journey to Jerusalem. They broughtto us ... לנוּ and עלינוּ refer to Ezra and hisfellow-travellers. שׂכל אישׁ , a man of understanding, seemsto be a proper name, being joined to Sherebiah, the name following, by a ו copulative. He was one of the descendants of Mahli, the son, i.e.,grandson, of Levi the son of Israel, i.e., Jacob: comp. Exo 6:16, Exo 6:19; 1Ch 6:4. Sherebiah occurs again in Ezr 8:24, and Neh 8:7; Neh 9:4, etc., Ezr 10:13;12:24. The Levite Hashabiah, Ezr 10:19, is also named again, Ezr 8:24, Neh 10:2,and Neh 12:24, while the name of the Levite Jeshaiah, on the contrary, is notagain met with in the books of either Ezra or Nehemiah.

Ezr 8:20

With respect to the Nethinim, whom David and the princes (ofIsrael) had given for the service of the Levites (i.e., made servants of thetemple, to perform the lowest offices for the Levites), comp. Jos 9:21and Ezr 2:43. "They all were distinguished by name,"i.e., were men ofnote; comp. remarks on 1Ch 12:31.

Ezr 8:21-30

The last preparations for the journey. - Ezr 8:21 Then thecompany of fellow-travellers was thus completed, Ezra proclaimed a fastat the place of meeting at the river Ahava, "that we might humbleourselves before our God, to seek of Him a prosperous journey forourselves, our families, and our goods,"Fasting, as a means of humblingthemselves before God, for the purpose of obtaining an answer to theirpetitions, was an ancient custom with the Israelites: Jdg 20:26; 1Sa 7:6; Joe 1:14; 2Ch 20:3. ישׁרה דּרך , a straightway, a way made level by the removal of obstructions, i.e., a prosperousjourney; comp. Psa 112:7. טף , a noun collective, properly the littlechildren, more frequently denoted the entire family, a man's wives andchildren; see remarks on Exo 12:37. רכוּשׁ , possessions in cattleand other goods.

Ezr 8:22-23

For I was ashamed to request of the king a band of soldiersand horsemen to help us against enemies in the way (i.e., to protect usfrom hostile attacks during our journey); for we had said to the king: Thehand of our God is over all them that seek him for good (i.e., for theirgood), and His power and His wrath against all them that forsake Him. עזּו in connection with אפּו is not His powerful wrath,but His power and might to conquer all enemies, evidencing itself in wrathagainst the wicked. This confession, which they had uttered before theking, they desired to make good by earnest humble supplication, that Godwould prove Himself their help and defence against all their enemies. Andfor this - adds Ezra, looking back on their prosperous journey after it wasaccomplished - He was entreated of us. Because they had supplicated Hisassistance by prayer and fasting, God granted them His protection by theway.

Ezr 8:24-30

Then Ezra delivered the gold, the silver, and the vessels,which he had received as gifts for the temple, to twelve of the chiefs of thepriests, and twelve Levites, that they might take charge of them during thejourney, and bring them to Jerusalem. "I separated twelve of the chief ofthe priests,"i.e., from the whole company of priests who were journeyingwith us. The following לשׁרביה does not suit the sense,whether we take the ל as a sign of the dative (lxx) or of the accusative(Vulgate, and several expositors). For Sherebiah and Hashabiah wereneither priests nor chiefs of priests, but Levites of the race of Merari (v. 18), and cannot therefore be reckoned among the twelve chiefs of priests. If we take לשׁרביה for a dative, and translate, "I separated twelve of thechiefs of the priests for Sherebiah and Hashabiah,"this would place thepriests in a servile relation to the Levites, contrary to their true position. For לשׁרביה we must read ושׁרביה , and accept the readingof 1 Esdras, καὶ Ἐσερεβίαν , as correct. Ezra separated twelve chiefs of thepriests and twelve Levites, for the purpose of delivering to their custodythe gifts of gold, silver, and implements for the temple. Of the chiefs of thepriests no names are mentioned; of the Levites, the two names Sherebiahand Hashabiah are given as those of heads of houses, with whom ten otherLevites were associated.

Ezr 8:25-27

To these chief priests and Levites Ezra weighed the silverand the gold and the vessels; שׁקל , to weigh, i.e., to deliver byweight. In the Chethiv אשׁקולה the O sound is maintained, andconsequently the Keri is pointed - . On the other hand, in Ezr 8:26 the וּ isdropped, and the form pointed with - , though many MSS, followed by J. H. Michaelis, have ו - here also. אל בּית תּרוּמת is inapposition with the before-named objects: the gold, the silver, and thevessels, the offering for the house of our God, which the king, hiscouncillors ... had offered; comp. Ezr 7:15-16, Ezr 7:19. In ההרימוּ the article represents the relative pronoun; see on 1Ch 26:28. הנּמצאים , all Israelites who were found, met with, inBabylon, and were not going with them to Jerusalem; comp. 1Ch 29:17; 2Ch 5:11. ידם על , like יד על ,Ezr 1:8, to their hand, i.e., handed over to their keeping. The giftsamounted to: six hundred and fifty talents of silver, and silver vessels onehundred in talents, i.e., one hundred talents in value, one hundred talents ofgold, and twenty covered basins of gold (comp. Ezr 1:10) one thousand dariksin value, and two brazen vessels of fine golden brilliancy, precious as gold. מצהב is an abstract noun, formed from the participle Hophalof צהב , to glitter like gold, and constructed as a feminine. Theword, with its adjective, either depends upon נחשׁט , in the stat. construct ., or stands in apposition thereto, and is not, as a participleHophal, used adjectively and combined with נחשׁט , for then thetwo adjectives מצהב and טובה would not be indifferent genders. חמוּדות , like חמוּדות כּלי , 2Ch 20:25.

Ezr 8:28-29

On delivering these treasures, Ezra adds the admonition: Yeare holy to the Lord, and the vessels are holy, and the gold and the silverare a free-will offering unto the Lord God of your fathers; watch and keep(that which is committed to you). Since they were themselves, as priestsand Levites, holy to the Lord, they were also to treat and keep the giftscommitted to their charge as holy gifts, until, on their arrival at Jerusalem,they should weigh them (i.e., deliver them by weight) before the priests,the Levites, and the princes of Israel, in the chambers of the house of theLord. The article to הלּשׁכוה ( stat. construct .) is among theincorrectnesses of the later Hebrew.

Ezr 8:30

Then they took the weight of the silver, ... i.e., received the silver,etc., delivered to them by weight.

Ezr 8:31-36

The start, the journey, and the arrival at Jerusalem. - Ezr 8:31 The start from the river Ahava (comp. Ezr 8:15) did not take place till thetwelfth day of the first month; while according to Ezr 7:9, the journeyfrom Babylon was appointed for the first day of the month, and accordingto Ezr 8:15, the bands of travellers who assembled at the river Ahavaencamped there three days. These statements may be reconciled asfollows: On the first day the company of travellers began to assemble, andduring the three days' encampment at the place of meeting Ezra becameaware that no Levites were found among the travellers; upon which hetook the measures mentioned, Ezr 8:16, etc., to induce certain Levites andNethinim to accompany them. When these were afterwards present, Ezraordained a fast, to supplicate the divine protection for the journey, andcommitted the sacred gifts to the care of the priests and Levites. Eightdays elapsed while these preparations for departure were being made, sothat the start from the river Ahava did not take place till the twelfth day. The journey was successfully accomplished, God's gracious protectiondelivering them from the hands of enemies and marauders; comp. Ezr 8:22.

Ezr 8:32-33

They arrived at Jerusalem, as stated Ezr 7:9, on the first dayof the fifth month, the journey consequently occupying three months anda half. The particulars of the journey are not communicated; and as we donot even know the locality of the place of meeting at the river Ahava, thelength of road to be traversed cannot be determined. After their arrival atJerusalem, they abode, i.e., remained, as Nehemiah subsequently did, quietand inactive three days, to recover from the fatigues and hardships of thejourney, Neh 2:11, before they undertook the arrangement of their affairs. On the fourth day, the gifts they had brought with them were delivered inthe house of God ( נשׁקל , like אשׁקלה , Ezr 8:16) into the hand ofMeremoth and Eleazar the priests, and Jozabad and Noadiah, two Levites,who took charge of them, the chiefs of the priests and Levites being,according to Ezr 8:29, also present. Meremoth Ben Uriah reappears in Neh 3:4, Neh 3:21, and is also intended Neh 12:3. Eleazar the son of Phinehas, and theLevite Noadiah, are not again met with. Jozabad, of the sons of Jeshua(Ezr 2:40), may be the Levite Jozabad mentioned Neh 10:23. Binnui is namedamong the Levites, Neh 10:10 and Neh 12:8.

Ezr 8:34

"By number, by weight, as to all,"i.e., all was delivered bynumber and weight; and the whole weight was written at that time, i.e., anauthentic list was made at the delivery which then took place.

Ezr 8:35

After the delivery of the dedicated gifts, those who had come upout of captivity (with Ezra), the sons of the captivity, offered burnt-offerings and sin-offerings, out of gratitude for the favour shown by Godin the gracious restoration of His people Israel. This is implied in thewords: "burnt-offerings to the God of Israel, twelve bullocks for all Israel "(the twelve tribes), and twelve he-goats for a sin-offering, as in Ezr 6:17. Ninety-six (8 x 12) lambs and seventy-seven lambs (77, the intensifiedseven) were likewise brought as a burnt-offering. "All this was a burnt-offering for the Lord,"of which, therefore, nothing could be eaten by theofferers. The sin-offering preceded the burnt-offering, as the necessarybasis of an acceptable burnt-offering. The sin-offerings availed as anatonement for the sins of all Israel, and the burnt-offerings typified thesurrender of the entire nation to the service of the Lord. Thus the fact thatthese were offered for all Israel was an actual declaration that they whohad now returned were henceforth resolved, together with all Israel, todedicate their lives to the service of the Lord their God.

Ezr 8:36

Hereupon the royal decrees (the commission, Ezr 7:12-26)were delivered to the satraps of the king, and to the governors on this sidethe river; and they furthered the people and the house of God, asArtaxerxes had commanded in his edict, Ezr 7:20-24. On אחשׁדּרפּנים and פּחוות , see rem. on Dan 3:2. The satraps were the militarychiefs of the province, the פּחוות , the heads of the civilgovernment. נשּׂא , to lift up, to support, like Ezr 1:4.

Constable: Ezr 7:1--10:44

II. THE SECOND RETURN UNDER EZRA chs. 7--10

A period of 58 years separates Ezra 6 from Ezra 7 (515-458 B.C.). During this time the events in the Book of Esther took place in Persia and, in particular, Susa, one of the Persian capitals.

Darius I (Hystaspes; 521-486 B.C.) became a very capable ruler who united the vast reaches of the Persian Empire under his control. He organized the empire effectively into 20 satrapies each of which functioned under a satrap appointed by the king. The satraps, who were usually from the Persian noble families, were virtual kings over their satrapies. They levied taxes and provided troops for the emperor.¹⁰⁰ Darius also built a huge palace at Persepolis, a canal that connected the Nile River with the Red Sea, and a system of roads that greatly facilitated travel and communication within the empire.¹⁰¹

". . . under Darius, Persia reached her zenith."¹⁰²

Darius' son, Xerxes I (486-464 B.C., known as Ahasuerus in Ezra 4:6 and the Book of Esther), succeeded this great king. He was not as successful as his father militarily. He was, however, able to subdue rebellions in Egypt and Babylon but lost a third of the Persian fleet to the Greeks and eventually had to withdraw Persian troops from Europe. He died at the hand of an assassin.

The next Persian king was Artaxerxes I (Longimanus; 464-424 B.C.), the younger son of Xerxes who killed his older brother to obtain the throne. During his reign the empire continued to decline in strength. The Greeks attacked Cyprus, Egypt rebelled, and parts of Asia Minor attained independence.

In Judah, the Persian providence of Yehud that was part of the larger satrapy of Eber Nari (lit. "beyond [i.e., west of] the [Euphrates] river"),¹⁰³ the Jews did not continue to fortify Jerusalem. They were content simply to worship at the temple. Their earlier zeal to return to the Mosaic ordinances that included separation from non-Jews waned. Over this 58-year period some of them intermarried with unbelieving Gentiles (9:1-2). Evidently the Levites neglected the teaching of the law (7:25; cf. Neh. 8:1-12), and temple worship became formal rather than sincere (7:23).

Constable: Ezr 7:1--8:36

A. The Return to Jerusalem CHS. 7-8

In 458 B.C. God moved Ezra, a Jewish priest and scribe who was living in Babylon, to lead another group of exiles back to Judah. In Jerusalem Ezra's ministry consisted primarily of leading the people to return to observance of their law. Since his time the Jews have regarded Ezra as a second Moses because he re-established Israel on the Mosaic Law.

"The emphasis in these chapters is on the character of Ezra, which sets the scene for chapters 9 and 10 where sin is uncovered in the postexilic community. Ezra is presented as a man who was strongly motivated by the Law of God."¹⁰⁴

Constable: Ezr 8:1-36

2. The journey itself ch. 8

This chapter provides more details concerning the events of the return that the writer summarized earlier (7:7-9).

Constable: Ezr 8:21-23

The immigrants' spiritual preparation 8:21-23

As is quite clear from these verses, Ezra sensed his great need for God's help in the dangerous trip that lay before them. This moved him to seek God's favor in prayer. Verse 21 was the text of John Robinson's last sermon at Leiden before the Pilgrims sailed for the New World in 1620.¹²⁰ Fasting enabled the people to give more time and concentration to their praying (cf. Neh. 1:4; Acts 13:3). Fasting facilitates prayer; it does not manipulate God. Ezra's primary concern, as these verses indicate, was God's reputation.

"The refusal of an armed escort (historically surprising, given the amount of bullion being transported) brought into play the same providence which was vouchsafed to the ancestors in the wilderness (Ezra 8:22)."¹²¹

"It is well to affirm faith, as many Christians do regularly in the creeds. Yet it is salutary to ask whether anything that one ever does actually requires faith."¹²²

Guzik: Ezr 8:1-36

Ezra 8 - Ezra Comes to Jerusalem

A. The people who came with Ezra to Jerusalem.

1. (1-14) A list of the families.

These are the heads of their fathers' houses, and this is the genealogy of those who went up with me from Babylon, in the reign of King Artaxerxes: of the sons of Phinehas, Gershom; of the sons of Ithamar, Daniel; of the sons of David, Hattush; of the sons of Shecaniah, of the sons of Parosh, Zechariah; and registered with him were one hundred and fifty males; of the sons of Pahath-Moab, Eliehoenai the son of Zerahiah, and with him two hundred males; of the sons of Shechaniah, Ben-Jahaziel, and with him three hundred males; of the sons of Adin, Ebed the son of Jonathan, and with him fifty males; of the sons of Elam, Jeshaiah the son of Athaliah, and with him seventy males; of the sons of Shephatiah, Zebadiah the son of Michael, and with him eighty males; of the sons of Joab, Obadiah the son of Jehiel, and with him two hundred and eighteen males; of the sons of Shelomith, Ben-Josiphiah, and with him one hundred and sixty males; of the sons of Bebai, Zechariah the son of Bebai, and with him twenty-eight males; of the sons of Azgad, Johanan the son of Hakkatan, and with him one hundred and ten males; of the last sons of Adonikam, whose names are these; Eliphelet, Jeiel, and Shemaiah; and with them sixty males; also of the sons of Bigvai, Uthai and Zabbud, and with them seventy males.

a. These are the heads of their father's houses: This list includes those who went up with Ezra from Babylon. Here Ezra begins to re-tell the account that was summarized in Ezra 7:1-10.

i. "There was little at Jerusalem to attract a new expedition; for the glamour which had surrounded the first return, with a son of David at its head, had faded in grievous disappointments; and the second series of pilgrims had to carry with them the torch with which to rekindle the flames of devotion." (Adeney)

b. Of the sons of Phenhas, Gerhsom . . . Ithamar, Daniel . . . David, Hattush: These seem to be prominent members of the entourage, coming from prominent families.

i. "The interest of this forbidding list of names and numbers lies in the fact that in every case but one of these groups are joining, at long last, the descendants of the pioneers from Babylon eighty years before." (Kidner)

ii. Shechaniah: "There were three of this name; the second is mentioned in Ezra 8:5, and the third Ezra 10:2. They were all different persons, as may be seen from their fathers' houses." (Clarke)

c. And with him two hundred males . . . three hundred males: Adding the counts of the male members of the group together, there was a total count of at least 1,496 men in the group. Adding an estimated number of women and children (Ezra 8:21), we can surmise that the total number of the party coming with Ezra in the days of King Artaxerxes was something like between 6,000 to 7,000 people.

i. "The whole company consisted of one thousand four hundred ninety and six males: a good addition to those that went up before with Zerubbabel; yet nothing so many as might have been, but that they wanted hearts." (Trapp)

2. (15) The lack of Levites in the group.

Now I gathered them by the river that flows to Ahava, and we camped there three days. And I looked among the people and the priests, and found none of the sons of Levi there.

a. Now I gathered them by the river: Ezra was definitely the leader of this group, and in more than a spiritual sense. He led the expedition.

b. And found none of the sons of Levi there: The Levites were different from the priests, being the larger tribe from which the family of priests (the descendants of Aaron). These were the essential workers for the system of temple worship that Ezra was to promote.

i. Perhaps the Levites were generally too comfortable with their lives in Babylon to go back to Jerusalem. Perhaps they were not willing to come back to their ancestral temple duties that put them under the authority of the priests. Whatever the reason was, they Ezra had the money and the authority he needed, but not the men.

ii. "A rabbinic midrash on Psalm 137 relates the legend that there were Levites in the caravan but that they were not qualified to officiate because when Nebuchadnezzar had ordered them to sing for him the songs of Zion, 'they refused and bit off the ends of their fingers, so that they could not play on the harps.'" (Yamauchi)

3. (16-20) Ezra addresses the problem of a lack of Levites.

Then I sent for Eliezer, Ariel, Shemaiah, Elnathan, Jarib, Elnathan, Nathan, Zechariah, and Meshullam, leaders; also for Joiarib and Elnathan, men of understanding. And I gave them a command for Iddo the chief man at the place Casiphia, and I told them what they should say to Iddo and his brethren the Nethinim at the place Casiphia; that they should bring us servants for the house of our God. Then, by the good hand of our God upon us, they brought us a man of understanding, of the sons of Mahli the son of Levi, the son of Israel, namely Sherebiah, with his sons and brothers, eighteen men; and Hashabiah, and with him Jeshaiah of the sons of Merari, his brothers and their sons, twenty men; also of the Nethinim, whom David and the leaders had appointed for the service of the Levites, two hundred and twenty Nethinim. All of them were designated by name.

a. I gave them a command . . . that they should bring us servants for the house of our God: With this, Ezra sent back to Babylonia for Levites to come and join the work in Jerusalem. He didn't accept the initial failure of Levites to join the group but kept appealing for help.

i. Ezra planned carefully in the Levite recruitment effort. He specifically chose the recruiters - nine leaders, and two men of understanding to make the appeal as persuasive as possible. Then he carefully instructed the recruiters as to what they should say, and directed them who specifically to make the appeal to (to Iddo and his brethren). Indeed, the good hand of our God was upon the recruitment effort, but it was also upon the planning of it.

ii. "Iddo the chief; the head of the rest, either by ecclesiastical order or government, which the Persian kings allowed to the Jews; or by some grant or commission from the king." (Poole)

b. They brought us a man of understanding . . . namely Sherebiah: This man responded to the call and led a delegation of Levites.

B. On the journey.

1. (21-23) A prayer of protection.

Then I proclaimed a fast there at the river of Ahava, that we might humble ourselves before our God, to seek from Him the right way for us and our little ones and all our possessions. For I was ashamed to request of the king an escort of soldiers and horsemen to help us against the enemy on the road, because we had spoken to the king, saying, "The hand of our God is upon all those for good who seek Him, but His power and His wrath are against all those who forsake Him." So we fasted and entreated our God for this, and He answered our prayer.

a. I proclaimed a fast . . . that we might humble ourselves before our God: Ezra understood the spiritual power of fasting, as a demonstration of our single-minded devotion to God and His cause. Therefore he called a fast, and saw that He answered our prayer.

i. As with any spiritual discipline or duty it is possible to fast without the right heart and to trust it as an empty ritual, apart from its true spiritual reality. Real fasting - fasting that is partnered with real repentance, and isn't only about image - has great power before God (Matthew 17:21).

ii. To seek from Him the right way: "Literally 'a straight way' unimpeded by obstacles and dangers." (Yamauchi)

b. For I was ashamed to request of the king an escort: Ezra had previously expressed great confidence in the hand of God upon him and his expedition. He did not want to contradict these prior words with later actions, in asking the king for an escort of soldiers and horsemen.

i. They needed protection because the danger was real. There was a constant threat of robbers and bandits, especially because they were transporting so many valuables. Yet because of their dependence on God (expressed through prayer and fasting), God protected them.

ii. "The voluntary gifts of the king were welcome. They were expressions of the king's sense of the greatness of his God. These Ezra accepted with gratitude. It would have been quite another matter if he had asked the king to help him do what he had declared God was able to do for him." (Morgan)

iii. "Thus we see that this good man had more anxiety for the glory of God than for his own personal safety." (Clarke)

iv. "There is an added interest in the fact that Nehemiah, in his day, would see the matter quite differently, accepting a military escort as part of God's bounty (Nehemiah 2:7-9)." (Kidner)

c. So we fasted: "They put their holy resolution into execution: purpose without practice is like Rachel, beautiful but barren." (Trapp)

2. (24-30) Distribution of articles to be offered among the tribal representatives.

And I separated twelve of the leaders of the priests; Sherebiah, Hashabiah, and ten of their brethren with them; and weighed out to them the silver, the gold, and the articles, the offering for the house of our God which the king and his counselors and his princes, and all Israel who were present, had offered. I weighed into their hand six hundred and fifty talents of silver, silver articles weighing one hundred talents, one hundred talents of gold, twenty gold basins worth a thousand drachmas, and two vessels of fine polished bronze, precious as gold. And I said to them, "You are holy to the LORD; the articles are holy also; and the silver and the gold are a freewill offering to the LORD God of your fathers. Watch and keep them until you weigh them before the leaders of the priests and the Levites and heads of the fathers' houses of Israel in Jerusalem, in the chambers of the house of the LORD." So the priests and the Levites received the silver and the gold and the articles by weight, to bring them to Jerusalem to the house of our God.

a. Weighed out to them: Ezra divided the valuables among the leaders of the priests, making each of them responsible for their portion. They were responsible then to watch and keep them until they arrived in Jerusalem and delivered them to the leaders of the priests and Levites there.

i. "These are enormous sums, worth millions of dollars." (Yamauchi) The king of Persia sent great treasure to support the ongoing work of the temple.

ii. "If the God of the Jews were no more than a name (he might have argued), the whole exercise was pointless; but if He existed, He would expect tangible courtesies from a king - and the scale of them should reflect the donor's power and majesty." (Kidner)

b. So the priests and the Levites received the silver and the gold: This took some measure of faith, because holding this wealth made them targets for violence by robbers or bandits. They received this responsibility and stewardship.

3. (31-32) Summary of their departure and arrival in Jerusalem.

Then we departed from the river of Ahava on the twelfth day of the first month, to go to Jerusalem. And the hand of our God was upon us, and He delivered us from the hand of the enemy and from ambush along the road. So we came to Jerusalem, and stayed there three days.

a. And the hand of our God was upon us: Ezra here repeated what is now a familiar phrase. God's hand was indeed upon them to protect, guide, and bless them.

i. "God never fails those who act in full dependence on Himself, and so in complete independence of all others." (Morgan)

b. So we came to Jerusalem: So ended the fourth-month journey from Babylonia to Jerusalem. Ezra - together with the entire group - was now in the Promised Land and in the land promised to their ancestors.

C. Arrival in Jerusalem.

1. (33-34) Precious articles offered to the Lord.

Now on the fourth day the silver and the gold and the articles were weighed in the house of our God by the hand of Meremoth the son of Uriah the priest, and with him was Eleazar the son of Phinehas; with them were the Levites, Jozabad the son of Jeshua and Noadiah the son of Binnui, with the number and weight of everything. All the weight was written down at that time.

a. The silver and the gold and the articles were weighed: Those in Jerusalem expected a proper accounting for what had been sent from Babylon. We may say that this was more to prove the integrity of the men in Ezra's expedition than to disprove it.

b. All the weight was written down at that time: They did it all with a careful accounting, as is fitting for good stewardship and precious things.

i. "According to Babylonian tradition, almost every transaction, including sales and marriages, had to be recorded in writing. Ezra may have had to send back a signed certification of the delivery of the treasures." (Yamauchi)

2. (35) Sacrificial offerings made to the LORD.

The children of those who had been carried away captive, who had come from the captivity, offered burnt offerings to the God of Israel: twelve bulls for all Israel, ninety-six rams, seventy-seven lambs, and twelve male goats as a sin offering. All this was a burnt offering to the LORD.

a. Offered burnt offerings: These burnt offerings were to propitiate for general sin and to show dedication unto the LORD. The entire animal was burnt as a sacrifice to God.

i. Twelve bulls for all Israel: "Though of tribes there were only Judah and Benjamin, yet they offered a bullock for every tribe, as if present. There can be little doubt that there were individuals there from all the twelve tribes, possibly some families of each." (Clarke)

ii. "The reason for offering seventy-seven lambs is not so obvious, whatever conjectures about the perfect number it may seem to invite." (Kidner)

b. As a sin offering: The sin offering was made mostly for the idea of purification, especially for specific acts of transgression. Taking both sacrifices together (burnt and sin offerings), we can see that they addressed both the problem of sin (addressing the general sin problem) and sins (addressing the problem of specific sins).

3. (36) The orders from Artaxerxes are related.

And they delivered the king's orders to the king's satraps and the governors in the region beyond the River. So they gave support to the people and the house of God.

a. And they delivered the king's orders: This would especially have been the commands giving special authority to Ezra (Ezra 7:25).

i. The king's orders" "Presumably the documents that accredited Ezra as one who was authorized to administer the Jewish law among his fellow-countrymen in the various regions of the province." (Kidner)

b. So they gave support to the people and the house of God: This reminds us of the great purpose of Ezra's expedition. In the final two chapters we will see Ezra administering strict correction as a reformer; but he did not come primarily as a disciplinarian. He came to give support to the people and the house of God, and only dealt with the problems of sin and compromise as necessary in the course of this greater goal.

© 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 8 (Chapter Introduction)

Overview

Ezr 8:1, The companions of Ezra, who returned from Babylon; Ezr 8:15, He sends to Iddo for ministers for the temple; Ezr 8:21, He keeps a fast; Ezr 8:24, He commits the treasures to the custody of the priests; Ezr 8:31, From Ahava they come to Jerusalem; Ezr 8:33, The treasure is weighed in the temple; Ezr 8:36, The commission is delivered.

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 8 (Chapter Introduction)

CHAPTER 8

Ezra’ s companions who returned from Babylon, Ezr 8:1-14 . He sendeth to Iddo for Levites to be ministers for the temple, Ezr 8:15-20 . He keepeth a fast at Ahava, Ezr 8:21-23 . He committeth the treasures to the custody of the priests, Ezr 8:24-30 . From Ahava they come to Jerusalem, Ezr 8:31,32 . The treasure is weighed in the temple, Ezr 8:33-35 . The commission is delivered to the adversaries, and they further the house of God, Ezr 8:36 .

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 8 (Chapter Introduction)

(v. 1-20) The companions of Ezra.

(Ezr 8:21-23) Ezra implores God's blessing.

(Ezr 8:24-30) Treasures committed to the priests.

(Ezr 8:31-36) Ezra arrives at Jerusalem.

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 8 (Chapter Introduction)

This chapter gives us a more particular narrative of Ezra's journey to Jerusalem, of which we had a general account in the foregoing chapter I. The company that went up with him (v. 1-20). II. The solemn fast which he kept with his company, to implore God's presence with them in this journey (Ezr 8:21-23). III. The care he took of the treasure he had with him, and the charge he gave concerning it to the priests, to whose custody he committed it (Ezr 8:24-30). IV. The care God took of him and his company in the way (Ezr 8:31). V. Their safe arrival at Jerusalem, where they delivered their treasure to the priests (Ezr 8:32-34), their commissions to the kings lieutenants (Ezr 8:36), offered sacrifices to God (Ezr 8:35), and then applied to their business.

Constable: Ezra (Book Introduction)

Introduction

Title

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

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

Writer and Date

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

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

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

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

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

Scope

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

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

Message¹⁴

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

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

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

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

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

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

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

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

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

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

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

Constable: Ezra (Outline)

Outline

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

A. The return from Babylon chs. 1-2

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

2. The exiles who returned ch. 2

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

1. The beginning of construction ch. 3

2. The opposition to construction ch. 4

3. The delay of construction ch. 5

4. The completion of construction ch. 6

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

A. The return to Jerusalem ch. 7-8

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

2. The journey itself ch. 8

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

1. The problem of mixed marriages ch. 9

2. The solution to the problem ch. 10

Constable: Ezra

Ezra

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Ezra (Book Introduction)

THE FIRST BOOK OF ESDRAS.

INTRODUCTION.

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

Gill: Ezra (Book Introduction)

INTRODUCTION TO EZRA

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

Gill: Ezra 8 (Chapter Introduction)

INTRODUCTION TO EZRA 8

In this chapter we are told who and how many went up with Ezra to Jerusalem, Ezr 8:1, the gathering of them together at a river, from whence he sent to Babylon for Levites to come to him, who did, Ezr 8:15, the proclaiming a fast for a safe and prosperous journey, Ezr 8:21, the delivery of the vessels and money given him into the hands of priests, to take the care and charge thereof, Ezr 8:24, their safe arrival at Jerusalem, where they deposited the gifts in the temple, offered sacrifices to God, and delivered the king's commissions to his lieutenants and governors, Ezr 8:31.