Text -- Ezra 8:29 (NET)

8:29 Be careful with them and protect them, until you weigh them out before the leading priests and the Levites and the family leaders of Israel in Jerusalem, in the storerooms of the temple of the Lord.”

Commentary -- Word/Phrase Notes (per phrase)

JFB: Ezr 8:24-32

The custody of the contributions and of the sacred vessels was, during the journey, committed to twelve of the chief priests, who, with the assistance of ten of their brethren, were to watch closely over them by the way, and deliver them into the house of the Lord in Jerusalem. The treasures in silver and gold, according to the value of the Babylonian talent, amounted to about £515,000 sterling.

TSK: Ezr 8:29

Watch ye : 1Ch 26:20-26; Mar 13:34, Mar 13:35; Act 20:31; 2Ti 4:5

until ye weigh them before : Ezr 8:33, Ezr 8:34

Commentary -- Word/Phrase Notes (per Verse)

Gill: Ezr 8:29

Watch ye, and keep them,.... The vessels, the gold, and the silver, that they be not hurt and diminished:

until ye weigh them before the chief of the priests and the Levites, and chief of the fathers of Israel at Jerusalem, in the chambers of the house of the Lord: that is, until they had delivered them in full weight, as they had received them, in the presence of those persons as witnesses, and into their hands, in order to be laid up in the chambers and treasuries of the temple.

Commentary -- Verse Notes / Footnotes

NET Notes: Ezr 8:29

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

Commentary -- Verse Range Notes

TSK Synopsis: Ezr 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 8:29

The Charge Of The Pilgrim Priests

"Watch ye, and keep them, until ye weigh them … at Jerusalem, in the chambers of the house of the Lord.'--Ezra 8:29.

THE little band of Jews, seventeen hundred in number, returning from Babylon, had just started on that long pilgrimage, and made a brief halt in order to get everything in order for their transit across the desert; when their leader Ezra, taking count of his men, discovers that amongst them there are none of the priests or Levites. He then takes measures to reinforce his little army with a contingent of these, and entrusts to their special care a very valuable treasure in gold, and silver, and sacred vessels, which had been given to them for use in the house of the Lord. The words which I have taken as text are a portion of the charge which he gave to those twelve priestly guardians of the precious things, that were to be used in worship when they got back to the Temple. Watch and keep them, until ye weigh them in the chambers of the house of the Lord.'

So I think I may venture, without being unduly fanciful, to take these words as a type of the injunctions which are given to us Christian people; and to see in them a striking and picturesque representation of the duties that devolve upon us in the course of our journey across the desert to the Temple-Home above.

And to begin with, let me remind you, for a moment or two, what the precious treasure is which is thus entrusted to our keeping and care. We can scarcely, in such a connection and with such a metaphor, forget the words of our Lord about a certain king that went to receive his kingdom, and to return; who called together his servants, and gave to each of them according to their several ability, with the injunction to trade upon that until he came. The same metaphor which our Master employed lies in this story before us, in the one case, sacrificial vessels and sacred treasures; in the other case, the talents out of the rich possessions of the departing king.

Nor can we forget either the other phase of the same figure which the Apostle employs when he says to his own son' and substitute, Timothy: That good thing which was committed unto thee, keep by the Holy Ghost which dwelleth in us,' nor that other word to the same Timothy, which says: O Timothy! keep that which was committed to thy trust, and avoid profane and vain babblings, and oppositions of science, falsely so called.' In these quotations, the treasure, and the rich deposit, is the faith once delivered to the saints; the solemn message of love and peace in Jesus Christ, which was entrusted, first of all to those preachers, but as truly to every one of Christ's disciples.

So, then, the metaphor is capable of two applications. The first is to the rich treasure and solemn trust of our own nature, of our own souls; the faculties and capacities, precious beyond all count, rich beyond all else that a man has ever received. Nothing that you have is half so much as that which you are. The possession of a soul that knows and loves, and can obey; that trusts and desires; that can yearn and reach out to Jesus Christ, and to God in Christ; of a conscience that can yield to His command; and faculties of comprehending and understanding what comes to them from Jesus Christ, that is more than any other possession, treasure, or trust. That which you and I carry with us, the infinite possibilities of these awful spirits of ours, the tremendous faculties which are given to every human soul, and which, like a candle plunged into oxygen, are meant to burn far more brightly under the stimulus of Christian faith and the possession of God's truth, are the rich deposit committed to our charge. You priests of the living God, you men and women, you say that you are Christ's, and therefore are consecrated to a nobler priesthood than any other, to you is given this solemn charge: That good thing which is committed unto thee, keep by the Holy Ghost that dwelleth in you.' The precious treasure of your own natures, your own hearts, your own understandings, wills, consciences, desires, keep these, until they are weighed in the house of the Lord in Jerusalem.

And in like manner, taking the other aspect of the metaphor, we have given to us, in order that we may do something with it, that great deposit and treasure of truth, which is all embodied and incarnated in Jesus Christ our Lord. It is bestowed upon us that we may use it for ourselves, and in order that we may carry it triumphantly all through the world. Possession involves responsibility always. The word of salvation is given to us. If we go tampering with it, by erroneous apprehension, by unfair usage, by failing to apply it to our own daily life; then it will fade and disappear from our grasp. It is given to us in order that we may keep it safe, and carry it high up across the desert, as becomes the priests of the most high God.

The treasure is first, our own selves, with all that we are and may be, under the stimulating and quickening influence of His grace and Spirit. The treasure is next , His great word of salvation, once delivered unto the saints, and to be handed on, without diminution or alteration in its fair perspective and manifold harmonies, to the generations that are to come. So, think of yourselves as the priests of God, journeying through the wilderness, with the treasures of the Temple and the vessels of the sacrifice for your special deposit and charge.

Further, I touch on the command, the guardianship that is here set forth. Watch ye, and keep them.' That is to say, I suppose, according to the ordinary idiom of the Old Testament, Watch, in order that you may keep.' Or to translate it into other words: The treasure which is given into our hands requires, for its safe preservation, unceasing vigilance. Take the picture of my text: These Jews were four months, according to the narrative, in travelling from their first station upon their journey to Jerusalem across the desert. There were enemies lying in wait for them by the way. With noble self-restraint and grand chivalry, the leader of the little band says: 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 all them for good that seek Him; but His power and His wrath is against all that forsake Him.' And so they would not go to him, cap in hand, and ask him to give them a guard to take care of them; but We fasted and besought our God for this; and He was intreated of us.'

Thus the little company, without arms, without protection, with nothing but a prayer and a trust to make them strong, flung themselves into the pathless desert with all those precious things in their possession; and all the precaution which Ezra took was to lay hold of the priests in the little party, and to say: Here! all through the march do you stick by these precious things. Whoever sleeps, do you watch. Whoever is careless, be you vigilant. Take these for your charge, and remember I weigh them here before we start, and they will be all weighed again when we get there. So be alert.'

And is not that exactly what Christ says to us? Watch; keep them; be vigilant, that ye may keep; and keep them, because they will be weighed and registered when you arrive there.'

I cannot do more than touch upon two or three of the ways in which this charge may be worked out, in its application for ourselves, beginning with that first one which is implied in the words of the text, unslumbering vigilance; then trust, like the trust which is glorified in the context, depending only on the good hand of our God upon us'; then purity, because, as Ezra said, Ye are holy unto the Lord. The vessels are holy also'; and therefore ye are the fit persons to guard them. And besides these, there is, in our keeping our trust, a method which does not apply to the incident before us; namely, use, in order to their preservation.

That is to say, first of all, no slumber; not a moment's relaxation; or some of those who lie in wait for us on the way will be down upon us, and some of the precious things will go. While all the rest of the wearied camp slept, the guardians of the treasure had to out watch the stars. While others might straggle on the march, lingering here or there, or resting on some patch of green, they had to close up round their precious charge; others might let their eyes wander from the path, they had ever to look to their charge. For them the journey had a double burden, and unslumbering vigilance was their constant duty.

We likewise have unslumberingly and ceaselessly to watch over that which is committed to our charge. For, depend upon it, if for an instant we turn away our heads, the thievish birds that flutter over us will be down upon the precious seed that is in our basket, or that we have sown in the furrows, and it will be gone. Watch, that ye may keep.

And then, still further, see how in this story before us there are brought out very picturesquely, and very simply, deeper lessons still. It is not enough that a man shall be for ever keeping his eye upon his own character and his own faculties, and seeking sedulously to cultivate and improve them, as he that must give an account. There must be another look than that. Ezra said, in effect, Not all the cohorts of Babylon can help us; and we do not want them. We have one strong hand that will keep us safe'; and so he, and his men, with all this mass of wealth, so tempting to the wild robbers that haunted the road, flung themselves into the desert, knowing that all along it there were, as he says, such as lay in wait for them.' His confidence was: God will bring us all safe out to the end there; and we shall carry every glittering piece of the precious things that we brought out of Babylon right into the Temple of Jerusalem.' Yet he says, Watch ye and keep them.'

What does that come to in reference to our religious experience? Why this: Work out your own salvation with fear and trembling; for it is God that worketh in you, both to will and to do of His own good pleasure.' You do not need these external helps. Fling yourself wholly upon His -keeping hand, and also watch and keep yourselves. I know in whom I have believed, and that He is able to keep that which I have committed unto Him against that day,' is the complement of the other words, That good thing which was committed unto thee, keep by the Holy Ghost.'

So guardianship is, first, unceasing vigilance; and then it is lowly trust. And besides that, it is punctilious purity. I said unto them, Ye are holy unto the Lord; the vessels are holy unto the Lord. Watch ye, and keep them.'

It was fitting that priests should carry the things that belonged to the Temple. No other hands but consecrated hands had a right to touch them. To none other guardianship but the guardianship of the possessors of a symbolic and ceremonial purity, could the vessels of a symbolic and ceremonial worship be entrusted; and to none others but the possessors of real and spiritual holiness can the treasures of the true Temple, of an inward and spiritual worship, be entrusted. Be ye clean that bear the vessels of the Lord,' said Isaiah using a kindred metaphor. The only way to keep our treasure undiminished and untarnished, is to keep ourselves pure and clean.

And, lastly, we have to exercise a guardianship which not only means unslumbering vigilance, lowly trust, punctilious purity, but also requires the constant use of the treasure.

Watch ye, and keep them.' Although the vessels which those priests bore through the desert were used for no service during all the weary march, they weighed just the same when they got to the end as at the beginning; though, no doubt, even their fine gold had become dim and tarnished through disuse. But if we do not use the vessels that are entrusted to our care, they will not weigh the same. The man that wrapped up his talent in the napkin, and said, Lo, there thou hast that is thine,' was too sanguine. There was never an unused talent rolled up in a handkerchief yet, but when it was taken out and put into the scales it was lighter than when it was committed to the keeping of the earth. Gifts that are used fructify. Capacities that are strained to the uttermost increase. Service strengthens the power for service; and just as the reward for work is more work, the way for making ourselves fit for bigger things is to do the things that are lying by us. The blacksmith's arm, the sailors eye, the organs of any piece of handicraft, as we all know, are strengthened by exercise; and so it is in this higher region.

And so, dear brethren, take these four words, vigilance, trust, purity, exercise. Watch ye, and keep them, until they are weighed in the chambers of the House of the Lord.'

And, lastly, think of that weighing in the House of the Lord. Cannot you see the picture of the little band when they finally reach the goal of their pilgrimage; and three days after they arrived, as the narrative tells us, went up into the Temple, and there, by number and by weight, rendered up their charge, and were clear of their responsibility? And the first came and said, Lord, thy pound hath gained ten pounds. And he said, Well, thou good servant, because thou hast been faithful in a very little, have thou authority over ten cities.'

Oh! how that thought of the day when they would empty out the rich treasure upon the marble pavement, and clash the golden vessels into the scales, must have filled their hearts with vigilance during all the weary watches, when desert stars looked down upon the slumbering encampment, and they paced wakeful all the night. And how the thought, too, must have filled their hearts with joy, when they tried to picture to themselves the sigh of satisfaction, and the sense of relief with which, after all the perils, their feet would stand within thy gates, O Jerusalem,' and they would be able to say, That which thou hast given us, we have kept, and nothing of it is lost.'

A lifetime would be a small expenditure to secure that; and though it cannot be that you and I will meet the trial and the weighing of that great day without many failures and much loss, yet we may say: I know in whom I have believed, and that He is able to keep my deposit, whether it be in the sense of that which I have committed unto Him, or in the sense of that which He has committed unto me, against that day.' We may hope that, by His gracious help and His pitying acceptance, even such careless stewards and negligent watchers as we are, may lay ourselves down in peace at the last, saying, I have kept the faith,' and may be awakened by the word, Well done! good and faithful servant.'

THE END

Nehemiah

MHCC: Ezr 8:24-30

Do we expect that God should, by his providence, keep that which belongs to us, let us, by his grace, keep that which belongs to him. Let God's honour and interest be our care; and then we may expect that our lives and comforts will be his.

Matthew Henry: Ezr 8:24-30

We have here an account of the particular care which Ezra took of the treasure he had with him, that belonged to God's sanctuary, Observe, 1. Having committed the keeping of it to God, he committed the keeping of it to proper men, whose business it was to watch it, though without God they would have waked in vain. Note, Our prayers must always be seconded with our endeavours; the care of Christ's gospel, his church, and ordinances, must not be so left with him but that it must also be committed to faithful men, 2Ti 2:2. 2. Having prayed to God to preserve all the substance they had with them, he shows himself especially solicitous for that part of it which belonged to the house of God and was an offering to him. Do we expect that God should, by his providence, keep that which belongs to us? Let us, by his grace, keep that which belongs to him. Let God's honour and interest be our care; and then we may expect that our lives and comforts will be his. Observe, (1.) The persons to whom he delivered the offerings of the house of God. Twelve chief priests, and as many Levites, he appointed to this trust (Ezr 8:24, Ezr 8:30), who were bound by their office to take care of the things of God, and were in a particular manner to have the benefit of these sacred treasures. Ezra tells them why he put those things into their hands (Ezr 8:28): You are holy unto the Lord, the vessels are holy also; and who so fit to take care of holy things as holy persons? Those that have the dignity and honour of the priesthood must take along with them the trust and duty of it. The prophet is foretelling the return of God's people and ministers out of Babylon, when he gives the solemn charge (Isa 52:11), Be you clean that bear the vessels of the Lord. (2.) The great exactness with which he lodged this trust in their hands: He weighed to them the silver, the gold, and the vessels (Ezr 8:25), because he expected to have it from them again by weight. In all trust, but especially sacred ones, we ought to be punctual, and preserve a right understanding on both sides. In Zerubbabel's time the vessels were delivered by number, here by weight, that all might be forth-coming and it might easily appear if any were missing, to intimate that such as are entrusted with holy things (as all the stewards of the mysteries of God are) are concerned to remember, both in receiving their trust and in discharging it, that they must shortly give a very particular account of it, that they may be faithful to it and so give up their account with joy. (3.) The charge he have them with these treasures (Ezr 8:29): " Watch you, and keep them, that they be not lost, nor embezzled, nor mingled with the other articles. Keep them together; keep them by themselves; keep them safely, till you weigh them in the temple, before the great men there,"hereby intimating how much it was their concern to be careful and faithful and how much it would be their honour to be found so. Thus when Paul charges Timothy with the gospel treasure he bids him keep it until the appearing of Jesus Christ, and his appearing before him to give account of his trust, when his fidelity would be his crown.

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 8:24-30

Ezra's physical preparations 8:24-30

Ezra took special precautions to make sure the expensive temple utensils arrived safely and to guarantee that everyone would perceive that his handling of the precious cargo was completely honest (cf. 2 Cor. 8:20-21). The Babylonian "talent" (v. 26) weighed about 66 pounds. The "daric" (v. 27) was a thick gold Persian coin that weighed 130 grams or about 4 1/2 ounces.¹²³ The total weight of the precious cargo the exiles took with them seems to have been about 28 tons.¹²⁴ There are records that indicate that there were some very wealthy Jews living in Babylon at this time.¹²⁵

"Following Ezra's example, Christian leaders should delegate responsibility. Ezra carefully chose the people to whom he gave responsibility. It may seem exaggerated to have taken such precautions with the money, to weigh it out carefully, to record every detail. However, to do things carefully, with decisions and transactions documented in writing, is a sign of wisdom rather than a lack of confidence. It protects everyone involved. Many present-day scandals could be avoided if Christian leaders would learn from Ezra."¹²⁶

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.