"These things"(v. 1) refers to the events of the first return that the writer described in chapters 1-6.
Ezra's genealogy (vv. 1-5) shows that he was a man of importance whom his fellow Jews would have respected. He was a descendant of Aaron, the first high priest of Israel (v. 5). There are gaps in this genealogy (cf. 1 Chron. 6:3-15). "Son of"occasionally means "descendant of"as elsewhere in the Old Testament.105The purpose of this genealogy was not to record all of Ezra's ancestors but to trace his lineage from Aaron.
A "scribe"(v. 6) was a person who functioned as a copier, writer, and communicator. Scribes fulfilled various roles before the exile. These included military officer (Judg. 5:14; 2 Kings 25:19), messenger of the king (2 Kings 18:18), secretary to the king (2 Sam. 8:17; 20:25), clerk, and writer (Jer. 36:26, 32). In the Gospels we have many references to scribes. In Jesus' day they were primarily students and teachers of the law. In Ezra's time this specialized function of the scribe was developing. Ezra himself as a scribe and priest was able to teach the law (cf. Lev. 10:11; Neh. 8:1-9, 13). He also enjoyed special divine protection and enablement (v. 6; cf. 7:9, 28; 8:18, 22, 31).106
Ezra and his companions left Babylon in the spring of 458 B.C. Nisan corresponds to our late March and early April.
"It is emphasized that the date of departure from Babylon was carefully calculated to take place on the first day of the first month, though in the event they could leave only on the twelfth day due to the need to recruit Levites (Ezra 8:31). While the point is not made explicitly, this arrangement implies that the Ezra caravan, like the Israelites of old, marked their departure with the celebration of Passover (cf Ex 12:1; Num. 33:3), and that therefore this second episode in the restoration of the commonwealth begins in the same way that the first ends."107
They completed their 900-mile journey exactly four months later (vv. 8-9) because of God's enablement (v. 9).108
Ezra's personal resolve provides an excellent example for every believer (v. 10). He first purposed to study (lit. seek) the Law (Heb. torah) of God, then to apply that teaching to his own life, and then to teach others the revealed will of God. This was the key to Ezra's impact.
"The order is very significant, for you cannot effectively practice what you have not thoroughly learned, and you cannot convincingly teach what you have not practically applied."109
"One called by God to teach must also study and obey."110
This decree appears in Aramaic, the official language of the Persian Empire, in the Hebrew Bible.
The king appointed Ezra as the person responsible to him for the affairs conducted in the Jewish community in Judah. He held a position in the Persian court equivalent to Secretary of State for Jewish Affairs.111This decree encouraged any Jews in exile to return to their land (vv. 12-13).
"The Persians had respect for the laws of other nations as long as they did not conflict with their own.
"We know from the Elephantine papyri that a whole colony of Jews lived in the south of Egypt. The greatest concentration of Jews, however, was in Babylon and vicinity."112
Moreover Artaxerxes' decree promised provisions for the temple worship (vv. 14-20), authorized Ezra to withdraw funds from the provincial treasury (vv. 21-23; cf. 4:12), and permitted him to establish judicial and educational systems in Judah (vv. 24-26). The reason Artaxerxes permitted all this was evidently so there would be peace and good will among his Jewish subjects and so he might appease Yahweh's wrath (v. 23).
"In 460 B.C. the confederation of Greek cities under Athenian leadership known as the Attic-Delic League sent a fleet of 200 war galleys against Persia in the Cypriot seas. This fleet sailed to Egypt, gained a great victory over the Persian army there and captured Memphis in the autumn of 459. This placed the coast of Palestine and Phoenecia into Greek hands as the only possible route from Ionia to Egypt.
"It was in 458, immediately after the fall of Memphis to the Greeks, that Ezra the Judean courtier was sent to Judea to enquire concerning Judah and Jerusalem' (7, 14) and to reorganize and strengthen this traditional enemy of the Philistines. From the point of view of the Persian king a strong pro-Persian Judea was a major threat to the Greek coastal lifeline, and as long as the Greeks dominated the coast and Egypt he supported a strong Judean province headed by a Judean-Persian official and peopled by a pro-Persian population, most of whose families were hostages in Babylon and Persia. The war in Phoenicia continued with battles in Cyprus and Egypt until the peace of Callias in 448 B.C. which put an end to the war between Persia and Greece."113
The "utensils"(v. 19) for the temple may have been some that Cyrus had overlooked (6:5), or perhaps they were gifts from Artaxerxes. Probably Artaxerxes granted provisions for the exiles as they returned to Jerusalem, not just for them after they had returned (vv. 21-22).114Jewish temple employees received special tax exemption (v. 24; cf. 2:43). Ezra was officially responsible to teach the Jews God's law (v. 25), and the king paid him to do so.
"Thus Ezra comes to Jerusalem as the real implementation of the Cyrus decree and his function is to establish an acceptable means of worship whereby Yahweh's lordship over Judah and the whole world (in terms of the extravagance of the Cyrus decree) may be realized and the kingship of God reasserted."115
Ezra recognized and acknowledged that God had moved Artaxerxes to do what he had done (cf. Prov. 21:1). "Lovingkindness"(v. 28) is more precisely "loyal love"(Heb. hesed). This Hebrew word has connections to the word translated "stork,"a bird known for its affectionate devotion to its young. Yahweh was proving faithful to His promises to care for His chosen people. Again Ezra acknowledged God's enabling grace in his life (v. 28).
"What makes the Jews' restoration so remarkable is not simply that they should return, but that kings should supply their needs in relation to worship (cf. 7:27). It is this that makes the new exodus' so evidently an act of God's salvation."116
