Priests, Levites and Temple Servants
Who Returned with Zerubbabel
Ezra 2: 36-60

Priests, Levites and Temple servants who returned with Zerubbabel DIG: What is the ratio between the total number of priests and the total membership for the restored community in 2:64? Does the ratio sound top-heavy to you? What long-term needs of the community would be served by that many priests? What other professional groups or classes of people are returning from exile? What do their small numbers say about their relative importance? Moses, Joshua and David gave captives to the Levites for service at the Lord’s altar (Numbers 31:30; Joshua 9:22-27). Yet Ezra and Nehemiah talk of Temple slaves differently, tracing their heirs by name (2:43-54). What change is indicated by their inclusion in this list of returnees?

REFLECT: What is your spiritual gift? Are you using it now? Is it bearing fruit? Is anyone noticing? If not, does that bother you? Why or why not? When have you experienced a time of spiritual restoration: After lapsing in your faith? After moving away from your church or messianic synagogue? After a time of exploring other religions? After an intervention by others? Some other crisis event? Where are you now in your walk with the Lord? Do you talk daily, or do you feel distant now? What can you do about that? Who can you minister to, or, who can you ask for help?

536 BC during the ministry of Zerubbabel (to see link click Ag – The First Return).
Compiled by the Chronicler from the Ezra memoirs
(see Ac – Ezra-Nehemiah from a Jewish Perspective: The Ezra Memoirs).

What is the difference between priests and Levites? The Levites were the tribe of Israelites descended from Levi, one of the twelve sons of Jacob. When you think Levites – think Genesis. The priests were a group of qualified men from within the tribe of the Levites who had responsibility over the different aspects of Tabernacle or Temple worship. All priests were to be Levites, according to the Torah, but not all Levites were priests.

When the Jews received the Torah of Moses at Mount Sinai, ADONAI gave commands regarding a formal priesthood for Isra’el (see the commentary on Exodus Fv – The Selection of Aaron and His Sons as Priests). The priests would be males from the tribe of Levi. Among these Levitical priests was the high priest. The first high priest was Aaron, the brother of Moses. His sons and their descendants were to serve as the future priests, and high priests of the nation of Isra’el (see the commentary on Exodus Gf – Dedicate Aaron and His Sons So They May Serve Me As Priests). Only the high priest was permitted to enter the Most Holy Place in the Tabernacle and Temple, and that only once per year on the Day of Atonement (see the commentary on Leviticus Ef – Yom Kippur). So, when you think priests – think Exodus.

The priests needed to meet certain physical and age qualifications in order to serve. In addition, they had to remain ceremonially clean to perform their duties before a holy God. The priests served as mediators between the Israelites and YHVH. They were the ones who performed animal sacrifices on behalf of the people. It was only the priests who were permitted to enter the Holy Place in the Tabernacle and, later, the Temple. Ezra was a Levitical priest (Nehemiah 12:1).³⁴

Basically, the Levites worked under the supervision of the priesthood (Aaron’s sons Eleazar and Ithamar), and that the work of the priests and Levites was different. The priests functioned primarily inside the Sanctuary with the holy things and the Bronze Altar; while the Levites assisted the priests by guarding the outside of the Tabernacle from any encroachment by any Israelite in the camp, carrying the holy things on the march, teaching the people the Torah, being gatekeepers, singers, and also serving as judges in the cities of refuge. ADONAI knew that the priests would need reliable helpers who could assist them in their duties (see the commentary on Numbers Cy – The Duties of the Priests and Levites).

The cohanim, or priests descending from Aaron, returning: There were four clans of priests listed. The first is the sons of Jedaiah, a general name for the clan, or perhaps a special branch of the house of Jeshua the high priest (Zechariah 3:1), 973 (Ezra 3:36). Jeshua was Zerubbabel’s fellow-leader. Their bond was so close that it was seen by Zechariah as the foretaste of the perfect Messianic reign to come, when the priesthood and royalty would be united in a man whose Name is the Branch (Zechariah 6:11-13).³⁵

The three other clans consisted of the sons of Immer, 1,052. 

The sons of Pash’chur, the name was borne by one of the priests who put Jeremiah in stocks (see the commentary on Jeremiah Da – Jeremiah and Pash’chur) 1,247. 

The sons of Harim, 1,017 (Ezra 2:37-39).

This list provides the names of four clans of priests. They totaled 4,289 in all. This comprised about ten percent of the total mentioned in Ezra 2:64. These are also the only four priestly families listed several generations later when Ezra returned (Ezra 10:18-22). On the one hand, this is surprising since it only represents four of the 24 priestly divisions given to us in First Chronicles 24:17-18. But on the other hand, it is not surprising at all. They gathered together in Tziyon as one man (Ezra 3:1b). They had returned with a single purpose: to rebuild the Temple and restore the worship of ADONAI their God. It is hardly surprising, therefore, that there would be a disproportionate number of priests who wanted to be where the action was. After all, what kind of a priest wouldn’t want to be a part of this historic event!³⁶

By New Covenant times, however, they were again organized into the system of twenty-four divisions with the ancient Davidic names (see the commentary on the Life of David Ev – The Divisions of Priests). The names, especially the mention of Jeshua the high priest, show the continuation of the Jewish community that existed before the exile (see the commentary on Jeremiah Gu – Seventy Years of Imperial Babylonian Rule).

The Levites, those descending from the tribe of Levi, returning: the sons of Jeshua and Kadmiel, through the line of Hodaviah, the general name of the clan of which Jeshua and Kadmiel are separate families (in Ezra 3:9, Judah; in Nehemiah 7:43, Hodevah) 74 (Ezra 2:40). The descendants of Jeshua and Kadmiel were evidently given the responsibility to assist the priests (Ezeki’el 44:10-14). But this was an extremely small number of “priestly helpers” in relation to the priests. Only one Levite for fifty-eight priests. This is quite shocking because Numbers 18:21 and 26 takes for granted a much larger number of Levites than priests. In fact, later Ezra could only get 38 Levites to come back to Tziyon with him (Ezra 8:15-20). This may have been because Levites would have no inheritance to return to since their inheritance was ADONAI (Joshua 13:33, 14:3-4, 18:8, 21:1-42). Although it originally was a curse (Genesis 34:25-31; 49:5-7), Ha’Shem had turned their lack of land possession into a blessing (Exodus 32:25-31; Numbers 18:20; Deuteronomy 33:8-11), but it may have been difficult for many of them to accept that point of view.³⁷

Likewise the singers and gatekeepers would have to wait until their ministries could begin. David founded a special class of Levitical singers of whom there were 24 divisions, corresponding to the 24 priestly divisions. They returned in faith that the Temple would be rebuilt and that their services would be needed. And even then, their tasks would be menial and unseen. Like so much of God’s service, theirs was a thankless task, and their small numbers may reflect the menial labor they volunteered to do. But return they did, seeing the task as more important than any personal gain they might acquire from it.

The singers: the sons of Asaph, 128 (Ezra 2:41). He is given credit for a number of the Psalms. None of the other great guilds of singers, Jeduthun or Heman, seem to have returned.

The sons of the gatekeepers: the sons of Shallum, the name occurs again as that of Maaseiah son of Shallum the doorkeeper (Jeremiah 35:4), the sons of Ater, the sons of Talmon, the sons of Akkub, the sons of Hatita, the sons of Shobai, in all 139 (Ezra 2:42). They were Levites.

If the tasks of the Levites were menial, the tasks of the Temple servants and Solomon’s servants were even more so. These, according to Ezra 8:20, had been given by David to assist the Levites. They were fifth-century interns of the lowest kind. Well over half of them have foreign names, suggesting that their descendants had been taken as prisoners during the monarchy (First Kings 9:20-21). Now, generations later, they were numbered among the people of God! Exodus 12:48a makes it clear that if a Gentile accepted circumcision, the covenant blessings were all theirs (Numbers 15:14ff). So they were no longer slaves, and their return would have been voluntary. Somewhere along the line, they came to believe in the God of Abraham, Isaac, and Jacob through their performance of menial duties around the Temple and had become proselytes of the Covenant (see the commentary on Acts Bb – An Ethiopian Asks about Isaiah 53).³⁸

Temple servants returning: The temple servants (Hebrew: nethinim) were the men who assisted the Levites in performing the humblest jobs connected with the Temple service. Part of them lived in Jerusalem and part were distributed among the Levitical cities. According to Numbers 31:30-47, some war captives were given to serve the Levites. They may be identical with the strangers in the Land of Isra’el whom David gathered for the work of building the Temple (First Chronicles 22:2). Gibeonites were also enslaved and set apart for service by Joshua (Joshua 9:21-27). They were, therefore, called the nethinim, the given [to God], or the devoted. They were held in low esteem by the Jews, occupying a social position even lower than the mamzer, or illegitimate offspring. But because of the Babylonian exile, their organization was broken up, and though some returned to Jerusalem, they were probably not so numerous as before.³⁹

These were the sons of Ziha, the sons of Hasupha, the sons of Tabbaoth, the sons of Keros, the sons of Siaha, the sons of Padon, the sons of Lebanah, the sons of Hagabah, the sons of Akkub, the sons of Hagab, the sons of Shalmai, the sons of Hanan, the sons of Giddel, the sons of Gahar, the sons of Reaiah, the sons of Rezin, the sons of Nekoda, the sons of Gazzam, the sons of Uzza, the sons of Paseah, the sons of Besai, the sons of Asnah, the sons of Meunim, perhaps the same as the Maonites (Judges 1-:12), a Bedouin tribe in the region south of the Dead Sea. King Uzziah subdued them (Second Chronicles 26:7) and some of their descendants may be referred to here. The sons of Nephisim, the sons of Bakbuk, the sons of Hakupha, the sons of Harhur, the sons of Bazluth, the sons of Mehida, the sons of Harsha, the sons of Barkos, the sons of Sisera, the sons of Temah, the sons of Neziah, the sons of Hatipha (Ezra 2:43-54).

The sons of Solomon’s servants: the sons of Sotai, the sons of Hassophereth (meaning the female scribe), the sons of Peruda, the sons of Jaalah, the sons of Darkon, the sons of Giddel, the sons of Shephatiah, the sons of Hattil, the sons of Pochereth-hazzebaim (meaning huntress of the gazelles), the sons of Ami.

This group is closely related to the Temple servants, since both groups are included in one total. All the temple servants and the sons of Solomon’s servants were only 392 from the total of 45 families of clans, or an average of fewer than 9 per clan (Ezra 2:55-58). They are said to be the descendants of the native population hired by the king for work in the Temple (First Kings 9:20ff).

Now these are those who came up from Tel-melah, Tel-harsha (meaning the salt-mound, the forest-mound, probably locations in Babylonia), Cherub, Addan (Addon in Nehemiah 7:61) and Immer, but they were not able to give evidence of their fathers’ households and their descendants, whether they were of Isra’el: the sons of Delaiah, the sons of Tobiah, the sons of Nekoda, 652 (Ezra 2:59-60). They had no access to genealogical records. The importance of family records was for settling claims of property and to ensure that the restored community had an unbroken descent from the original Isra’el. But it was not pressed beyond this point: those who made unsuccessful claims were not sent back, but evidently in principle given the same standing as circumcised foreigners.

Yet for all its value in preserving the chosen people, this emphasis on a pure Isra’el had considerable dangers, as the Brit Chadashah shows by its attacks on those who prided themselves on their pedigree (see the commentary on The Life of Christ Jd – Seven Woes on the Torah-teachers and the Pharisees). Presumably we have our own form of this temptation today, and our own lesson to draw from Paul’s cliché: For not all those who are descended from Isra’el are Isar’el (Romans 9:6).⁴⁰

These collective facts remind us that ministering through our spiritual gifts need not be glamorous. In fact, our ministry may be such that no one ever takes notice of it – something that can often be the source of some irritation and resentment. But nothing that we do for the Lord is unnoticed. Even a cup of cold water given in Yeshua’s name is recognized and praised (Matthew 10:42). Our motivation should merely be to please Jesus, and when we make it our aim to be pleasing to Him, in everything, however small and insignificant, we will be a sweet smelling aroma. We have an audience of One.

The Second Exodus: Just as in the First Exodus under the leadership of Moses, so here with Zerubbabel, the same notes sound: the people return to the Land, and with the urging of ADONAI, a foreign pharaoh/king urged them to leave. They initially settle in around Jerusalem, just as their forefathers did. Their neighbors provided them with gold and silver vessels to take with them, not even needing to be instructed by Cyrus to do so (Ezra 1:6); just as in Moshe’s time, their numbers include animals and female and male singers (Ezra 2:65-67; Exodus 12:38). And the purpose, then as well as now, was worship (Exodus 3:12).

The rebuilding of the ruined Temple was central to their future. Their identity as the people of God meant nothing unless they could worship in accordance with the way that Moses had laid down and that they had been implemented in Solomon’s Temple. It was for this that they had left their lives in Babylon and returned to the uncertainties of Yerushalayim. They had to put ADONAI first in thought, principle, affection, and action. For all of God’s people, true worship must be placed before any other consideration. Men and women of all ranks of society joined in the cause with initial enthusiasm, knowing that it was for this purpose that Ha’Shem brought them into a relationship with Himself.

YHVH is seeking worshipers – now just as much as then. Yeshua said: But an hour is coming – it is here now – when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people as His worshipers (John 4:23). He is seeking worshipers who are prepared to put the worship of God before everything else and worshipers who are willing to engage in worship in the way God has set down in His Word.

True worship wars against the world. It had been impossible to worship ADONAI in the biblical pattern in Babylon. For all but the octogenarians, the exiles had never experienced biblical worship. It’s like someone today saying, “We have settled down, bought homes, opened IRA’s, and dug in for the long run. Don’t bother me, I’m comfortable.” The Israelites who stayed in Babylon had the same mindset. In short, they had become like the world around them. Unfortunately, that’s what has happened to far too many believers today.

However, the righteous of the TaNaKh who returned to the City of David were determined to change all of that, and that true biblical worship be restored. At least, that was their intention. To what extent they kept it is another matter, but for now, at least, we should allow the exiles to challenge us in our convictions about the importance of the worship of ADONAI in our lives. How important is it to us that we worship God as He has designed? What sacrifices would we be prepared to make to ensure it happens?⁴¹

The Geographical Place-Names
Who Returned to Jerusalem
from Captivity in Babylon
Ezra 2: 20-35

The geographical place-names who returned to Jerusalem from captivity in Babylon DIG: When grouping people by their points of departure, why do you think Ezra omits any reference to towns in the Negev, the large area south of Judah, which was occupied by the Edomites after Nebuchadnezzar conquered Judah in 597 BC? How do you account for some of the numbers in Nehemiah being different than the ones here?

REFLECT: Do you have any spiritual roots? If so, where did they come from? What person was influential in your spiritual growth? Was it a close relative? Father? Mother? Sister? Or grandparent? Or was it someone outside your family? A friend? Or perhaps a “random” meeting? Regardless, what are you doing to be the rich ground for the spiritual roots of those you love?

During the ministry of Zerubbabel (to see link click Ag – The First Return).
Compiled by the Chronicler from the Ezra memoirs
(see Ac – Ezra-Nehemiah From a Jewish Perspective: The Ezra Memoirs).

The Chronicler identified two ways to validate those who had been exiled, had their roots
in the Promised Land and could be trusted as being a true member of the community
of Isra’el. Some members had records of a recognized family or clan (see Al – The Clans Who Returned from Captivity in Babylon); others, as we see here, could be verified through their traditional home town. These place-names represent the places where these people lived before the exile and are mentioned in order of proximity to Jerusalem. Most of the places-names are in Benjamite territory north of Yerushalayim. Significantly, no references are made in the Negev south of Judah. When Nebuchadnezzar overran Judah, the Edomites had occupied the area. Jeremiah had prophesied: The towns of the South will be shut up, with no one to open them (Jeremiah 13:19a). Again, the author emphasized the continuity of God’s covenant people. Thus, the identification of the families and their place of origin was important. They needed to recognize that they were the continuation of ADONAI’s redemptive plan, and that YHVH had not forsaken them.

The sons of Gibbar – 95 (Ezra 2:20): It may have been another name for Gibeon, the well-known city where the sun stood still for Joshua (Joshua 10:12). In Nehemiah 7:25 the name appears as Gibeon. It would then be the modern el-Jib, about five miles northwest of Jerusalem,

The sons of Bethlehem, 123 (Ezra 2:21); The famous village and birth place of Yeshua Messiah about five miles south of the Holy City, meaning “house of bread,”

the men of Netophah, 56 (Ezra 2:22); The birthplace of Zalmon the Ahohite and Maharai the Netophathite, two of David mighty warriors (see the commentary on The Life of David Ej – David’s Mighty Warriors). According to First Chronicles 9:16 it was a Levitical village,

the men of Anathoth, 128 (Ezra 2:23); A priestly town, best known as the home of Jeremiah (see the commentary on Jeremiah Ah – The Introduction to Jeremiah); identified with Anata, a village four miles northeast of Yerushalayim,

the sons of Azmaveth (Beth-azmaveth in Nehemiah 7:28), 42 (Ezra 2:24); So again in Nehemiah 12:29, but also in Nehemiah 7:28 it is called Beth-azmaveth. It is perhaps the modern el-Hizmeh, north of Anathoth,

the sons of Kiriath-arim (Kiriath-jearim in Nehemiah 7:29), Chephirah and Beeroth, 743 (Ezra 2:25); Nehemiah 7:29 has the more familiar name Kiriath-jearim, about nine miles northwest of Jerusalem,

the sons of Ramah; Literally “the Ramah” or “the Height.” It was Samuel’s home, the modern er-Ram, about six miles north of Jerusalem. And Geba, 621 (Ezra 2:26); A priestly town of Benjamin; the modern Jeba, about eight miles north of Jerusalem,

the men of Michmas, 122 (2:27); Spelled Michmash in the book of Samuel (First Samuel 8:23), where it is the locality of a heroic exploit by Jonathan; the modern Mukhmas. It lay on the north side of the gorge on which Geba stood,

the men of Bethel; About two and a half miles north of Beeroth and twelve miles north of Jerusalem; now called Beitin. And Ai, 223 (Ezra 2:28); About one-and-a-half miles east of Bethel. In Nehemiah 7:32 the number is 123 (see Cm – The Inspired List of Ezra 2 and the Human Register of Nehemiah 7),

the sons of Nebo, 52 (Ezra 2:29); To be distinguished from Nebo in Moab and therefore called in Nehemiah 7:33 “the other Nebo.” It is identified by some with Nob (see the commentary on the Life of David Av – David at Nob), but its location is uncertain,

the sons of Magbish, 156 (Ezra 2:30); Otherwise unknown; it does not appear in the list in Nehemiah,

 the sons of the other Elam, 1,254 (Ezra 2:31); To distinguish it from the Elam in Ezra 2:7. The identity of the number necessitates this qualification,

the sons of Harim, 320 (Ezra 2:32); Not the same as in Ezra 2:39,

the sons of Lod; Built by Shemed of the tribe of Benjamin (First Chronicles 8:12). It is known as Lydda, seven miles southwest of Jaffa. Hadid; the modern el-Khadithah, known in Maccabean times as Adida, a fortified town on the east of Shephelah. And Ono, 725 (Ezra 2:33); The modern Ana, about six miles north of Lydda. In Nehemiah 7:37 the total is 721 (see Cm – The Inspired List of Ezra 2 and the Human Register of Nehemiah 7),

the sons of Jericho, 345 (Ezra 2:34); The famous “City of Palms,” near the Jordan River about eighteen miles east of Jerusalem,

the sons of Senaah, 3,630 (Ezra 2:35): Ancient authorities identified it with Magdalsenna about five miles north of Jericho. In Nehemiah 3 Hassenaah is a personal name. Nehemiah 7:38 gives the number as 3,930 (see Ci – The Inspired List of Ezra 2 and the Human Register of Nehemiah 7).

We can be glad that the righteous of the TaNaKh chose to return to Palestine and continue to be used of Ha’Shem. Through them and their descendants we have the Scriptures, and through them Yeshua Messiah came into the world. Even though they were practically unnoticed by the world at that time, they were actually the center of God’s redemptive plan.

Sometimes, as believers, we feel the same way, like we have no significance in today’s world affairs. But the B’rit Chadashah clearly teaches that the invisible, universal Church, made up of Jewish and Gentile believers (Ephesus 2:14a), is the center of God’s attention and the primary means of fulfilling His mission in the world (Matthew 16:18; Ephesians 1:22-23, 3:10 and 21; First Timothy 3:15). We need to remember our heritage from the generations of believers who have preceded us and understand the influence our decisions will have for the future.

The Clans Who Returned
from Captivity in Babylon
Ezra 2: 1-19

The clans who returned from captivity in Babylon DIG: Why was this list compiled? What religious, legal and social implications did it have? What is the connection between this chapter and the previous one? What transfer of leadership occurs?

REFLECT: What family records do you keep: (a) a diary? (b) old letters? (c) photo albums? (d) memorabilia? Why do you keep them? What would an inventory of them indicate about the kind of person you are or the kind of family you come from?

During the ministry of Zerubbabel (to see link click Ag – The First Return).
Compiled by the Chronicler from the Ezra memoirs
(see Ac – Ezra-Nehemiah from a Jewish Perspective: The Ezra Memoirs).

It was the year 538 BC and Cyrus the Persian had just issued his decree permitting the righteous of the TaNaKh to return to Jerusalem and rebuild the Temple (see Ai – The Decree of Cyrus). The decree was a fulfillment of earlier prophecies of Scripture (see Ak – Numbering the Exiles Who Returned Under Zerubbabel). The passages from Jeremiah were especially encouraging to Dani’el in the final months of the Babylonian captivity (Dani’el 9:1-2). The head of the clan had probably died long before. Not all the members of these families returned at the time of Cyrus’ edict during the First Return. Some remained behind and only came back in the Second Return under Ezra. Others succeeded in adapting to their lives in Babylon and decided to remain there. Some, like Mordecai in the time of Esther– some sixty years into the future, some twenty years before Ezra appears in Chapter 7 – held respectable positions in Persia. Life in Babylon, from one perspective, was not so bad. But the focus now turns to those who returned. For some, the exile tested their faith in the promises of God. As various family clans gathered to discuss the decree to return to Jerusalem, among them were those whose hearts God had stirred (Ezra 1:5).

Ezra 2 is written in retrospect, that is, when the return journey was finished. We, of course, would like to know about that journey. How long did it take? How many stops along the way? Was there enough food for all those people? Did they all leave at the same time, or, as is more likely, did they travel in successive groups? How old were they? How many children and pregnant mothers? There are so many questions for which Ezra provides no answers. Just as the gospel writers spend about half their account of Yeshua’s life recording His final week, so Ezra gives his focus to the things that are particularly relevant for us. And what are these things? Names!

Judah remained a part of Persia and had no independent authority of her own. For the returning exiles, therefore, a greater motivation impelled them to return than the assertion of their national identity. There were the people of God to whom promises had been given, promises that appeared impossible of fulfillment in Babylon. The exile signaled both judgment and hope at the same time. Their return, and the orderly way in which it took place, signaled in some way that the promise that YVHV had given to Abraham – that His descendants would be as numerous as the stars in the night sky and the sand upon the seashore (Genesis 22:7) – hand not been forgotten.³¹

Now these are the people of the province of Judah, a small district within the great administration are known as beyond the River, or Syria and Palestine (4:10). Judah was perhaps carved out of adjacent districts and newly granted an identity of its own – for Sheshbazzar was arriving there as its ruler (5:14). They went up from the captives of the exile, whom Nebuchadnezzar king of Babylon had taken captive to Babylon. They returned gradually to Jerusalem and Judah, each to his town (Ezra 2:1). The people in the First Return settled in the neighborhood of Jerusalem.

Twelve leaders are mentioned, eleven here and Sheshbazzar at the close of Chapter 1. The number can hardly be insignificant. The number twelve (tribes, apostles) is deeply significant. Those leaders were representative of Isra’el – the people of God. Already, ADONAI seems to be anticipating a time when the nation will fall into the historical past and the righteous of the TaNaKh will gather as one, called into fellowship with one another and their Messiah (see the commentary on Acts Al – The Ruach Ha’Kodesh Comes at Shavu’ot).³²

They came with Zerubbabel, a natural leader of such a company (Ezra 2:2a): The name in Akkadian means “seed of (born in) Babylon” and was not uncommon at that time. He was a grandson of king Jehoiachin (see the commentary on Jeremiah Du – Jehoiachin Ruled For 3 Months in 598 BC) and therefore a direct descendant of King David (see the commentary on Revelation Fi – The Government of the Messianic Kingdom). Though generally described as the son of Shealtiel (Ezra 3:2), he is also described as the son of Pedaiah (First Chronicles 3:19). He may have been the latter’s nephew and heir, or his legal son as the result of a levirate marriage. Zerubbabel was the ruler under Darius (Haggai 1:14).

Jeshua (Ezra 2:2b): A shorter form in Hebrew of Joshua. He was the first son of the High Priest Jehozadak (Haggai 1:1, 2:2 and 4). His father, Seraiah, was put to death at Riblah by Nebuchadnezzar (Second Kings 25:18ff and First Chronicles 5:40).

Nehemiah (Ezra 2:2c): He is not the Nehemiah of the book by that name.

Seraiah (Ezra 2:2d) means “YHVH is Prince.” This was the name of Ezra’s father who may be intended here. Nehemiah 7:7 has Azariah.

Reelaiah (Ezra 2:2e) is paralleled in Nehemiah 7:7 as Raamiah.

Mordechai (Ezra 2:2f): based on the name of god of Babylon, Marduk (Jeremiah 50:2). This could not have been Queen Esther’s uncle, for she would not become queen for another half century and her uncle wasn’t even born yet.

Bilshan (Ezra 2:2g) is probably the Akkadian Bel-sunu, meaning “Their Lord,”

Mispar (Ezra 2:2h) is paralleled in Nehemiah 7:7, a feminine form of Mispereth,

Bigvai (Ezra 2:2i) see Ezra 2:14 below,

Rehum (Ezra 2:2j) is a shortened form for “God has been compassionate.” Nehemiah 7:7 has Nehum, which is probably a scribal error,

and Baanah (Ezra 2:2j).

The number of men of the people of Isra’el (Ezra 2:2): Presumably the laity as distinct from the priests and Levites,

the sons of Parosh – 2,172 (Ezra 2:3): The descendants of Parosh represented the largest family of priests returning to Babylon. As a common noun the meaning is “a flea.” A branch of this clan accompanied Ezra in the Second Return (Ezra 8:3). One member is mentioned among those who assisted in rebuilding the wall of Jerusalem (Nehemiah 3:25) and some of them were guilty of intermarriage (Ezra 10:25),

the sons of Shephatiah – 372 (Ezra 2:4), Shephatiah means “YHVH has judged.” Other members of the family returned with Ezra (Ezra 8:8),

the sons of Arah – 775 (Ezra 2:5), Arah means “wild ox.” As the name appears elsewhere only in First Chronicles 7:39 and has been found in documents from Mesopotamia, it may have been adopted during the Exile,

the sons of Pahath-moab: Literally, “governor of Moab.” It is assumed that the founder of this clan had been ruler over part of that country. From Ezra 8:4 we learn that some members of the clan returned with in the Second Return with Ezra. And the sons of Jeshua and Joab – 2,812 (Ezra 2:6): The conjunction is not in the text here, but it does occur in the list in Nehemiah 7:11. Jeshua and Joab were subdivisions of the clan. There may be the descendants of the tribe of Reuben who were deported from the province of Moab by Tiglath-pileser III (First Chronicles 5:3-8),

the sons of Elam – 1,254 (Ezra 2:7): as a personal name it occurs in First Chronicles 8:24 and some think that same man is meant here. Elam was the name of the country in southwest Iran in the area of Susa (Ezra 8:7, 10:2 and 26; Nehemiah 7:12, 10:14).

the sons of Zattu – 945 (Ezra 2:8),

the sons of Zaccai – 760 (Ezra 2:9): The name recalls that of the father of the famous Rabban Jochanan. Zaccai may mean “pure” or may be a shortened form of Zechariah (YHVH has remembered),

the sons of Bani – 642 (Ezra 2:10): Bani is a shortened form of Benaiah (YHVH has built). In Nehemiah 7:15 the name is Binnui,

the sons of Bebai – 623 (Ezra 2:11), Bebai means, “pupil of the eye,”

the sons of Azgad – 1,222 (Ezra 2:12), Azgad means “Gad is strong,” and is either a reference to Gad, the god of fortune, or to the Transjordan tribe of Gad. This name occurs only here and in Nehemiah 7:17,

the sons of Adonikam – 666 (Ezra 2:13): Adonikam means “my Lord has arisen.” Of this clan a section remained behind and returned later with Ezra (Ezra 8:13),

the sons of Bigvai – 2,056 (Ezra 2:14), Bigvai is a Persian name meaning “happy,” was borne by the Persian governor of Judea addressed by the Jews of Elephantine in 407 BC,

the sons of Adin – 454 (Ezra 2:15), Adin means “voluptuous,”

the sons of Ater, Ater means “Lefty,” (Judges 3:15, 20:16), of Hezekiah – 98 (Ezra 2:16), Hezekiah means “YHVH is my strength.” Belonging to the clan of the family whose head bore that name,

the sons of Bezai – 323 (Ezra 2:17), Bezai is a shortened form of Bezaleel, meaning “in the shadow of God,”

the sons of Jorah – 112 (Ezra 2:18): Jorah means “autumn rain.” Instead of Jorah, Nehemiah 7:24 has Hariph,

the sons of Hashum – 223 (Ezra 2:19). Hashum means “broad nose.”

There are those today who might wonder why more was not made of the messianic overtones of Zerubbabel’s presence. As the lineal descendant of the royal house and heir to the throne of David (First Chronicles 3:19), questions concerning his role in the new community would surely have arisen. This was clearly the case in the prophecies of Haggai and Zechariah 1-8. Was he the shoot from the stump of Jesse (see the commentary on Isaiah Dc – A Shoot Will Come Up from the Stump of Jesse), the promised Messiah so fervently looked for by Isaiah? The text is silent on this point and hints at the growing notion by the righteous of the TaNaKh after the exile that Isra’el was no longer to look for individuals for its salvation. Hezekiah and Josiah had not succeeded in permanently stemming the tide of stubbornness, and neither would Zerubbabel nor the Maccabees. More and more, Israelites became aware that their hope was to be founded on a relationship with ADONAI alone.

Seen in this way, the list serves the practical purpose of assuring the restored community that they had not arrived back in the Promise Land for no reason, but were in fact solidly established upon their ancestral roots as emphasized by their family genealogies and the cities from which they had come – as we will see in the next file (see Am – The Geographical Place-Names Who Returned). Therefore, they were not cut off from the ancient promise of land and posterity made to Abraham (Genesis 12:1-3), but rather they were the raw material from which ADONAI would now fulfill His glorious promise.³³

Numbering the Exiles
Who Returned Under Zerubbabel

Ezra 2: 1-70

536 BC During the ministry of Zerubbabel (to see link click Ag – The First Return).
Compiled by the Chronicler from the Ezra memoirs
(see Ac – Ezra-Nehemiah from a Jewish Perspective: The Ezra Memoirs).

Several prophets had spoken fervently about the return of the exiles to the Promised Land (Jeremiah 50:17-20; Ezeki’el 20:33-44). However, the most passionate and descriptive oracles on this theme come from Isaiah. Frequently he described the return to Palestine as a Second Exodus (Isaiah 48:20-21 and 52:11-12). But we do not possess many hard facts about the character of the refugees or the character of their return journey. Why did some return while others stayed behind in Babylon? Did all the exiles of the First Return come in one group, or did they return to the Land in small groups over time? Was the Second Exodus as wonderful as that described in Isaiah Chapters 40-55?

The Chronicler had little interest in those matters. His focus was on the character of the returning righteous of the TaNaKh. But even at that, he was very selective. He tells us almost nothing of the great leaders of the First Return: Sheshbazzar, Zerubbabel, and Jeshua the high priest. It is obvious that he was not writing to satisfy our thirst for the details. His great concern was to demonstrate that ADONAI is with those who establish and preserve a pure society. A “pure society” means, positively, loyalty to YHVH through obedience to the Torah and proper Temple worship; negatively, a “pure society” means separation from the people who would pollute the congregations of God.

The people who belong: Many today have little appreciation for the genealogical lists in the Bible (Ezra Chapter 8; First Chronicles Chapters 1-9). The names are not only ancient and unfamiliar, but more importantly, they represent a different way of looking at life. Today we place great emphasis on the individual. Ancient societies, however, placed greater importance on the family and clan. In the ancient societies there were no “free-floating” individuals. Everyone is a member of some family and comes from some place. These were people who understood themselves in terms of a family, and were known and valued by others as an individual who came from a specific place. The character of every one of them was known by their background, because (it was believed) their ancestors lived on through them. Naturally, the presence of a non-Israelite family in the genealogy would raise serious questions because they would carry foreign elements into the community. Later (see Ao – The Generosity of the People of God), the issue of descent was an extremely important issue for the Jews who were establishing themselves in the Land.

Genealogy and membership in Isra’el: Genealogical information was important to ancient Isra’el because it protected the community from a disruptive person – the person would destroy the community. This screening by genealogy didn’t always work because some people didn’t live up to the character of their ancestors. For the most part, however, it was believed that those who came from established Jewish families would be good members of the community. Although exceptions were recognized, Isra’el shared the belief with other ancient societies that “the apple does not fall far from the tree.” King Solomon put it this way: Train up a child in the way he should go, and when he is old he will not turn from it (Proverbs 22:6).

Synagogue and church membership: In our day many messianic synagogues and churches share the concern of the Second Exodus. These congregations don’t want to allow people to become members who are not committed to their fundamental beliefs. One purpose of membership requirements in synagogues and churches is to screen people who want to become members. The requirement may be flexible and generous, but all the same requirements are there to preserve and protect the core beliefs of the community from those who would try to change them. On the one hand, a religious community that pays no attention to the preservation of its fundamental values and beliefs will eventually lose its character – its life. But on the other hand, a community that focuses too much on its distinctiveness may also suffer loss by becoming so exclusive that it refuses to receive people who deserve to be welcomed. Not surprisingly, a community living under threat and living on the edge of existence is tempted to embrace the latter policy.

Genealogy, a reminder of God’s grace: The descendants of the people who are named in the first eight chapters of First Chronicles are reminded that they belong to a select community – the people of Isra’el whom YHVH has chosen as His own people (Deuteronomy 7:6), the apple of His eye (Zechariah 2:12). To the Hebrew mind, this demonstrates in the clearest way the specificity of ADONAI’s love and concern that lies at the heart of the gospel. The genealogical listings in Ezra 2, Nehemiah 7, First Chronicles 1-8, Matthew 1:1-7 and Luke 3:23b-38 highlight dramatically the words spoken to Moshe by YHVH, “Now then, if you listen closely to My voice, and keep My covenant, then you will be My own treasure from among all people, for all the earth is Mine. So as for you, you will be to Me a kingdom of cohanim and a holy nation” (Exodus 19:5-6).

Who was included and who was excluded: The book of Ezra-Nehemiah describes a community that was formed around Jewish families there were in exile (see my commentary on Jeremiah Gu – Seventy Years of Imperial Rule Babylonian Rule). The leaders made a serious attempt to keep out those who did not qualify, but they also tried to include all who actually did belong. This concern can best be seen in the cases of people who said they were priests, but were unable to prove it through genealogical records. They were not immediately cast out. The final decision was made with the consultation of the Urim and Thummim (see the commentary on Exodus Gb – The Urim and Thummim). So, on the one hand, the community appears to be very strict on the matter of membership; but on the other hand, they could also quite gracious when they celebrated the Passover at the dedication of the Temple. So the children of Isra’el who had returned from the exile ate it, together with all who had separated themselves from the impurity of the [Gentile] nations to seek ADONAI the God of Isra’el (Ezra 6:19-22).

The true Isra’el, the righteous of the TaNaKh: Although we must allow for the possibility of exceptions and modifications, for the most part the community of Isra’el that formed in the Promised Land following the decree of Cyrus was limited to Jews who had been in exile. However, Ezra and Nehemiah were not the first to identify the Jewish exiles as the righteous of the TaNaKh. Earlier Jeremiah had the same belief. He considered the Jews who went into exile to be the good figs as opposed to those who remained in the Land, whom he labeled the bad figs (see the commentary on Jeremiah Ei – Two Baskets of Figs).

The names had a religious significance: This long list of names appears to have a religious and legal significance. As already stated, it served a religious purpose in that it established the identity of those who belonged to the congregation of Isra’el. The list, which is headed by twelve names (Nehemiah 7:7) indicates that the righteous of the TaNaKh thinks of itself as continuing in some manner the tradition of the twelve tribes of Isra’el.

But the names also had a legal significance: The decree of Cyrus (see Ah – Cyrus Decrees: Rebuild the Temple) assigned the responsibility for the rebuilding of the Temple to the exiles (Ezra 2:1-4). Offer of help from those who did not belong to the exiles were rejected (see At – Opposition during the Reigns of Cyrus and Ahasuerus). The refusal was probably made on religious grounds, that is, fear of foreign religious traditions infecting their faith, but it was based on legal grounds. The decree of Cyrus, specified that only the righteous of the TaNaKh were to build the House of ADONAI, the God of Isra’el (Ezra 1:3). Although the refusal created resentment and opposition, the legal basis was solid. At one point, Tattenai, the governor of Trans-Euphrates (Ezra 5:3-6), was inspecting the building project and asked: Who gave you the authority to build this House and to complete this structure? They also asked them, “What are the names of the men who are constructing this building” (Ezra 5:3-4)? The decree of Cyrus provided the answer to the first question, and the list of names in Ezra 2:1-70 covered the second.

Isaiah and Ezra: This description of the restored community appears dull beside the story of Isaiah. His colorful and energetic language excites our faith. YHVH is on the move with His people – leading them in a new Exodus (see the commentary on Isaiah Ix – How Beautiful on the Mountains are the Feet of Those Who Bring Good News). He is a God of great power (see the commentary on Isaiah Hg – He Sits Enthroned Above the Circle of the Earth), but also most tender to those worn down by the captivity (see the commentary on Isaiah Hh – But Those Who Hope in the LORD Will Renew Their Strength). Opposed to the dull list of names that confronts us in Ezra 2, stands the open and intimate relationship between ADONAI and the people in Isaiah 43:1-7 and 54:5-8 for example. It is a temptation to assume that if Isaiah had lived to guide the exiles back on the Second Exodus that the results would have been quite different from that of Zerubbabel, Ezra and Nehemiah. Maybe, but then again, maybe not.

The difference between Isaiah and the leadership of the Second Exodus was just a matter of emphasis. One the one hand, Isaiah spoke of the downfall of Babylon and the glory of the release from captivity, but says nothing specific about what was to be done when the returnees reached the Promised Land. On the other hand, the book of Ezra-Nehemiah focuses on the restored community in the Land, but don’t give us a hint of the drama of the return itself. Although we cannot say that Isaiah would have fully agreed with the policies of the later leaders of the exiles, it appears that he would have supported the establishment of a Temple community. It is also likely the prophets who ministered before the Babylon Captivity, such as Isaiah, Jeremiah and Ezeki’el, would have also endorsed the building of a new Temple.²⁹

These names were the living plants of Isra’el, roots and all, for replanting. But the fundamental motive for this careful grouping was not social, but a matter of faith. This holy nation, the righteous of the TaNaKh, had been given a new chance to live up to her calling. By returning to Palestine to establish a new Temple community, they announced their refusal to let the exile discourage their faith in the promises of God. They believed that the past deserved a future, and they were determined to work with ADONAI to create that future.³⁰

The Return to Isra’el
Under Sheshbazzar
Ezra 1: 5-11

The return to Isra’el under Sheshbazzar DIG: Why did the Ruach Ha’Kodesh only stir up a small remnant of Israelites? How did this stirring-up repeat itself in the Second and Third Returns? In what ways did this Second Exodus mirror the First Exodus? What do you make of the missing or un-counted articles in verses 7-11a (see Second Kings 25:13-15)?

REFLECT: God “stirred up” the hearts of kings and families alike to do his will. How has God “stirred up” your heart? If you must wait, as Isra’el did, for God to restore your place in His service, are you content to do so? Or do you push for change?

537 BC During the ministry of Zerubbabel (to see link click Ag – The First Return).
Compiled by the Chronicler from the Ezra memoirs
(see Ac – Ezra-Nehemiah From a Jewish Perspective: The Ezra Memoirs).

Nearly two hundred years after the kingdom of Isra’el had conquered by Assyria, the remains of the little kingdom of Judah, which had always included members of all the twelve tribes, still had some cohesion and could rightly bear the name of Isra’el (Ezra 1:3b and 2:2b). Then the LORD, as though to emphasize that it was not by might, nor by power, but by His Ruach, ADONAI-Tzva’ot (Zechariah 4:6 spoke to that very generation) stirred up only a remnant into action. This whittling down of numbers and power, ever since the glory days of the kings, is reminiscent of the way God reduced the size of Gideon’s army when they defeated the Midianites (Judges Chapter 7).²³ Thus, only a small group returned and many pious and prosperous Jews remained in Babylon.

Just as ADONAI had stirred up the spirit of Cyrus king of Persia to make a proclamation throughout his realm, which enabled the First Return to Jerusalem (1:1b), so then the patriarchal leaders of Judah and Benjamin, along with the kohanim and the Levites – everyone whose spirit God had stirred up – arose to go up to build the House of Adonai in Jerusalem (Ezra 1:5). Generally speaking the Jewish exiles were from Judah and Benjamin; however, all of the righteous of the TaNaNk from the northern Kingdom of Isra’el migrated down to the southern Kingdom of Judah and were also taken captive (First Chronicles 9:3).

It is important to recognize that in the First Return led by Zerubbabel, in the Second Return led by Ezra, and in the Third Return led by Nehemiah, it was always the gracious prompting of Ruach ha-Kodesh that led the remnant home to Jerusalem. The Second Return will begin with God’s prompting of the Persian king to act compassionately toward Isra’el by granting Ezra everything he requested because the hand of ADONAI his God was upon him (Ezra 7:6b). Similarly, in the Third Return, Nehemiah will again express the conviction that Ha’Shem was responsible for the gracious support of the Persian throne when he stated: The king granted me the request because the good hand of my God was upon me (Nehemiah 2:8b).

Continuing with the theme of the Second Exodus, one of the ways in which the Chronicler depicts the return to Yerushalayim is for those Jews who stayed behind in Babylon to strengthen the hands of the returnees with vessels of silver, gold, goods, cattle and valuable gifts, besides all that was willingly offered (Ezra 1:6). This strongly points to plunder the Egyptians (Exodus 3:21-22, 11:2 and 12:35-36; Psalm 105:37). In both the First Exodus under the leadership of Moshe, and the Second Exodus under the leadership of Sheshbazzar and Zerubbabel, the needs of the people of God were met, whether for the hazardous journey or for the reestablishment of worship.

In many ways the clearest expression of the connection between the First Exodus and the Second Exodus appears in the returning of the vessels from the Temple in Tziyon that Nebuchadnezzar had carried off was war trophies (Second Kings 24:13, 25:13-16; Second Chronicles 36:10-18; Jeremiah 52:17-19). Then King Cyrus brought out the vessels from the House of ADONAI that Nebuchadnezzar had brought from Jerusalem and placed in the treasury of his god (Ezra 1:7; Dani’el 1:2). Those vessels supposedly symbolized the superiority of the Babylonian gods over YHVH, the God of Isra’el. It was this superiority that Babylon could flaunt on occasion. This is strongly suggested by Dani’el 5:1-4, which relates King Belshazzar’s toasting to the power of his gods with the very vessels that had been removed from Jerusalem after the destruction of the Temple (see the commentary on Jeremiah Gb – The Destruction of Solomon’s Temple on Tisha B’Av in 586 BC). But his prideful toast didn’t last long because on that very night King Belshazzar of the Chaldeans was slain (Dani’el 5: 30).The return of those vessels would be a powerful symbol of both the restoration of worship and continuity with the past that the budding community so desperately needed to see.²⁴

But how could the Jews have been so filled with the conviction that Isra’el would indeed be restored, even after complete destruction, unless there were prophecies to believe in. So these exiles believed Isaiah when he said: Get out of Babylon, flee from Chaldea! With a shout of joy, proclaim this, send it out to the end of the earth, saying: ADONAI has redeemed His servant Jacob (Isaiah 48:20)! They trusted in God’s Word when the prophet wrote: Leave, Leave! Get out of there! Touch no unclean thing. Go out of [Babylon’s] midst. Purify yourselves, your who carry the vessels of ADONAI. For you will not go out in haste, nor will you go in flight, for ADONAI will go before you, and the God of Isra’el will be your rear guard, just like the First Exodus (Isaiah 52:11-12). So far as we know, no people except Isra’el has ever been restored to their homeland after such a clean break. And if there were any remaining doubt, we now have a Fourth Return in 1947. No one disputes the fact that it was a firmly held rabbinic belief in their ultimate return as a nation to Palestine that brought the Jews back to their ancient home in recent generations.²⁵

King Cyrus of Persia had them brought out by Mithredath the treasurer, who counted them out for Sheshbazzar the prince (Hebrew: nasi) of Judah (Ezra 1:8); the uncle of Zerubbabel (First Chronicles) who had risen to an important position in the government. It was not unusual for a Jew to be given a Babylonian name, as was the case with Zerubbabel. It is clear from this statement that Cyrus worked through official channels by commanding the treasurer of Persia to release the vessels. Mithredath appears to have been charged with the task of returning Babylonian temple treasures to the various peoples who were restored by Cyrus’ decree (see Ai – The Decree of Cyrus) to their homelands.²⁶

Sheshbazzar and Zerubbabel were the leaders of the First Return of settlers. In the eyes of the government, and in any report submitted to it, Sheshbazzar would have been responsible for the building project. He had been appointed governor of Judah by King Cyrus (Ezra 5:14), but later Zerubbabel was appointed governor by King Darius (Haggai 1:1, 14 and 2:2, 21). Therefore, it seems that Sheshbazzar stayed in Jerusalem until the vessels for worship were safely transferred back to Jerusalem, and the foundations of the Temple had been laid (Ezra 5:16). Then, as some point, we don’t know exactly when, he walked off the pages of the Bible. He might have merely gone back to Babylon, or he might have simply faded into the background as Zerubbabel became more of a dominant figure in the narrative. But either way, we never hear from him again.

When Nebuchadnezzar carried off the vessels from Jerusalem in 586 BC his scribes made a careful inventory of them. The actual figures in the Hebrew text add up to less than half the recorded total; 2,499 rather than 5,400. Perhaps the Chronicler, in using the inventory list, may have copied only part of the list but included the total of 5,400 in the last verse. There were:

gold basins were basket-shaped cups used to collect the blood of the slaughtered lambs – 30

silver basins – 1,000

silver knives used in the ritual slaughter of animals – 29

gold bowls were used by the priests to wipe the sacrificial blood from their fingers on the edge of these bowls after sprinkling. The Hebrew noun kephor is said to be connected with the Talmudic root meaning to wipe – 30

other silver bowls either in kind or shape – 410

then other smaller and less significant vessels were listed – 1,000

In all there were 5,400 vessels of gold and silver. But not every item was returned. The Ark of the Covenant wasn’t among the inventory. It contained a jar of manna, two tablets of stone upon which the ten commandments had been written, and Aaron’s rod that had budded (Hebrews 9:4). The Ark was never seen again after the Babylonian conquest of Yerushalayim. It had almost certainly been destroyed.

Sheshbazzar brought them all along when the exiles were brought up from Babylon to Jerusalem (Ezra 1:9-11). We know nothing about the details of Sheshbazzar’s journey. Judging from Ezra’s later journey (Ezra 7:8-9), the trip probably took about four months. The caravan would have proceeded from Babylon up the Euphrates River, and then down through the Orontes Valley of Syria to Palestine.²⁷

The return of these items to Jerusalem was no small thing. The vessels represented the people’s hope of a rebuilt City and a rebuilt Temple, which, as a result of the exile, was monumental. Yet, even more significant were the people who returned with those items. For those who carried them back, most of whom had never seen Solomon’s Temple or the city of Jerusalem, the journey was one of faith. There were few guarantees about any aspect of their journey.

As the chapter closes with the words from Babylon to Jerusalem, a new era began for the people of God. Nothing could signal this more than the return of the vessels of worship. ADONAI had returned to them in favor (see the commentary on Isaiah Hd – That Her Hard Service Has Been Completed), but the journey that lay ahead of them was of greater significance than the journey to the City of David. Jerusalem had become a symbol of God’s City, just as Babylon had become the symbol of the fallen world’s city. However, there were no promises on their return. They had no homes to go to! They needed to trust the LORD’s guidance and provision. They needed to step out on a journey of faith, looking to YHVH every step of the way. It was a pilgrimage to a City in ruins, but in their hearts it brought to mind the true nature of God’s promise of the city that has foundations, whose architect and builder is God (Hebrews 11:10). With this journey every believer can identify. And uniquely, it is a journey Yeshua took for us.

After the Visigoths sacked Rome in the fifth century, many believers who had placed too much hope on the success of the empire were in a deep state of shock. In that atmosphere, the Church Father Augustine (354-430 AD) wrote one of the most important books in all of history, “The City of God.” It presented human history as one giant conflict between what Augustine called the “city of man” and the “City of God.” All of human history is ultimately a battle between Babylon (the city of man) and Jerusalem (the City of God), and only the latter would triumph. The closing pages of the Bible record Babylon’s downfall (see the commentary on Revelation Em – Fallen! Fallen is Babylon the Great! She Has Become a Home for Demons).

And within these words lies the great divide between the way that leads to death and the way that leads to life. As the righteous of the TaNaKh left Babylon on their journey to Jerusalem, they were indicating that a clear choice had been made (see the commentary on The Life of Christ Dw – The Narrow and Wide Gates). They had chosen the way of life, the City of God. And the question that rings in our ears as we read this chapter is clear. What city have we chosen (see the commentary on Hebrews Dc – The Earthly Sinai and the Heavenly Tziyon)?²⁸

The Decree of Cyrus
Ezra 1: 1-4

The decree of Cyrus DIG: Was Cyrus a believer in the God of Abraham, Isaac and Jacob? How does Cyrus’ decree strike you (a) Déjà vu (see Second Chronicles 36:22-23)? (b) Usual? (c) Noteworthy? (d) Legally binding? (c) Predictable (see Jeremiah 25:11-12; 29:10)? In what sense is Jeremiah’s prophecy fulfilled by Cyrus? By the “people of any place? By their neighbors? By God? Who moves whom to do what? Compare this decree with its “memo” version in 6:3-5. What is the difference?

REFLECT: Has God ever used unbelievers in your life to affect you? How so? Which factors from Cyrus’ story have also shaped who you are: (a) Building projects? (b) Mercy toward others? (c) Service offerings? (d) Family ties? Explain. What does the polytheist Cyrus believe about the locale of the Lord? What do you believe about God’s “primary address” or sphere of influence?

538 BC During the ministry of Zerubbabel (to see link click Ag – The First Return).
Compiled by the Chronicler from the Ezra memoirs
(see Ac – Ezra-Nehemiah From a Jewish Perspective: The Ezra Memoirs).

And in the first year of Cyrus king of Persia (1:1a). The scroll begins with the Hebrew conjunction waw (and), and the rabbis teach that this fact may indicate that Ezra is a continuation of Dani’el. Born in Elam, Cyrus was a Persian by descent from his great-grandmother. Although he had by this time been king of Elam for twenty years, of Media for eleven years, of Persia for ten years, and had now conquered Babylon, he is described as king of Persia, the most important lands over which he ruled. This made the Persians a world power. Dani’el had prophesied that Babylon would fall to the Persians (Dani’el 5:25-31). Darius Once Cyrus conquered Babylon in 539 BC, he ended Babylonian dominance of Isra’el (see the commentary on Jeremiah Gu – Seventy Years of Imperial Rule Babylonian Rule). In order to fulfill the word of the Lord spoken by Jeremiah,”After seventy years for Babylon are complete, I will visit you – to bring you back to this [Palestine].

ADONAI stirred up the spirit of Cyrus king of Persia (Jeremiah 51:11; Haggai 1:14; First Chronicles 5:26; Second Chronicles 21:16 and 36:22) to make a proclamation throughout his realm and also to put it in writing for future reference (1:1b). The official written document was then given to the communities as proof of the proclamation. Consequently, there were actually two such documents, the first one here, and the second, a memorandum from Cyrus, also known as Darius, to the treasury authorizing the funds to resume the work in 520 BC (see Bc – King Darius Endorses the Rebuilding of the Temple).¹⁴ That memorandum would play a vital part in a later crisis eighteen years later. But meanwhile, the voluntary return of the Jews to their land of promise is the climax of this present chapter.

Seen against the backdrop of ancient history, however, there is little to commend regarding the boldness of Cyrus’ claim. The motivation, at least from Cyrus’ point of view, was merely political. As the long inscription known to us as the Cyrus Cylinder (a lengthy inscription on a cylindrical tablet now in the British Museum) makes plain, the Persian throne returned all the exiled communities without distinction and covered the initial costs of the rebuilding of their sanctuaries. Whereas the Babylonians did what many other conquerors had done; they removed a large portion of the population to their own homeland in order to prevent an uprising, and brought their conquered gods back to Babylon as a trophy. The Hittites took the statue of Marduk when they conquered the city of Babylon. The Philistines took the ark of God and brought it to the temple of Dagon (First Samuel 5:2). Since the Jews did not have a statue of YHVH, Nebuchadnezzar carried off the Temple vessels instead. The Hebrew of Second Kings 24:13 indicates that he cut up the larger pieces of gold to facilitate their transportation back to Babylon (Second Kings 25:13; Jeremiah 52:17).¹⁵

The Persians, however, thought it was better to provide the conquered peoples with a measure of self-determination and religious autonomy in the hope that it would instill a feeling of loyalty. Whereas their images had been treated as trophies by his predecessors, he who restored them to their “sacred cities,” rebuilt their temples and repatriated their worshipers. So if religious motivation was mingled with political cunning it was entirely in terms of his own polytheism. From the famous Cyrus Cylinder the proud words of the proud monarch cry out, “Let all the gods, which I have brought to their cities pray daily to Bel and Nabu for my length of days.”¹⁶

In the book of Isaiah, ADONAI calls Cyrus His “anointed” (see the commentary on Isaiah Ic – This is What the LORD says to Cyrus His Anointed). If Isaiah’s hearers were shocked earlier at Cyrus’ being called “God’s shepherd” (Isaiah 44:28), they must have been even more so at his now being called “My anointed.” This title had previously been reserved only for priests, prophets, and kings of Isra’el. Could God possibly use a Gentile to accomplish His purposes? Yes! That is exactly the point that Isaiah is making. God is not the LORD of Isra’el alone; He is the God of the whole world. Isra’el’s election is not merely for herself, and thus neither is her deliverance necessarily affected by herself. It is this sense in which anointed is used here; Cyrus has been especially chosen and empowered to carry out the purposes of God. In that sense he is ADONAI’s chosen instrument through whom God’s gracious purposes will be accomplished, especially that through him YHVH will be revealed to the world. To subdue the nations before him (Cyrus) and to strip kings of their armor, to open doors before him so that gates will not be shut (Isaiah 45:1c). The true Messiah will bring spiritual deliverance to Isra’el, but Cyrus, pointing us to the true Messiah, would bring physical deliverance to Isra’el.¹⁷

This is what Cyrus king of Persia says:

The Lord, the God of heaven, has given me all the kingdoms of the earth (1:2a). From this language, it might seem that Cyrus was a believer in YHVH. But he was not. His policy was to please the subject nations that he had conquered and appears as their liberator. To the Babylonians, he said that he conquered them at the command of their god Marduk. So it was therefore natural, that when addressing the Israelites, he would describe himself as the person chosen by their God to fulfill their long-cherished hope.

And He (very emphatic in the Hebrew) has appointed me to build a Temple for him at Jerusalem in Judah. Any of His people among you may go up to Jerusalem in Judah and build the Temple of the LORD, the God of Isra’el, the God who is in Jerusalem, and may their God be with them (1:2b-3). ADONAI had not forgotten His promise to save His people (see the commentary on Isaiah Hu – I Am the LORD, Your Holy One, Isra’el’s Creator, Your King).

But it must have been extremely difficult for those who decided to return to Jerusalem. Most had no homes or property there that they could call their own.

The majority of the [Jewish] survivors decided to stay in Babylon, especially the second and third generation, who did not wish to leave the land of their birth. In addition, there is more than a hint here that many of the enterprising Jews had taken Jeremiah’s advice (Jeremiah 29:5-7) and had become exceedingly successful in their undertakings. Hence, they were reluctant to return to the Land of the fathers.¹⁸ They were to provide the returnees to Jerusalem with silver and gold, with goods and livestock, and with freewill offerings for the Temple of God in Jerusalem (1:4). It was this kind of cooperative effort among the early Israelites that enabled the Tabernacle to be build (Exodus 35-36). But God’s stirring did not diminish their required obedience; rather, it merely drew attention to it. This showed that both the exodus back to Jerusalem for the returnees and the provision of the ones who stayed behind, ultimately proceeded from the prompting of the LORD.¹⁹

While we are impressed by the courage and devotion of those who returned, we cannot view those who stayed behind to live out their lives in Babylon as disobedient. Notice that there is no criticism in Ezra-Nehemiah of those who did not make ‘aliyah (immigrate to Isra’el). Those who do not hear God calling them do what others are doing are not necessarily wrong.²⁰

This reminds us of the Exodus from Egypt when Ha’Shem miraculously took the nation out of bondage and had the Egyptians aid them with gifts of silver, gold and clothing. Now YHVH was affecting a new “Exodus,” again bringing His people who had been in bondage back to the Promised Land, much as He had done under Moses and Joshua. The Israelites had been in bondage to Babylon because of their failure to keep the commandments of the Torah that Moses had given them during the first Exodus.²¹

Once more, it was the sovereignty of ADONAI working in the life of the nation. It may have been Cyrus who had issued the decree for the Jews to return to Yerushalayim; but from another point of view – and far more important – it was the LORD’s doing. Like the old Yiddish adage, “Mann Tracht, Un Gott Lacht” or, “Man Plans, and God Laughs,” despite our most careful planning, God is in control. And in this situation, at no time did God lose control.

From the point of view of the exiles, it was reassuring that God had not forgotten them, nor were they beyond His reach. What a blessing it is to know that even in the darkest of places, ADONAI can overrule politicians and leaders to turn events around to favor the church of Yeshua Messiah! God had a plan, and not even Cyrus could impede it; in fact, he was part of it. From one point of view, these events were the result of human planning and ingenuity; from another point of view, it was the hand of YHVH.

The initiative of mankind and the sovereignty of Ha’Shem are parallel events. Without violating our free will, God ensures that His sovereign will prevail. How He does this is a mystery to us, but it is the consistent teaching of Scripture.

God keeps working out all things according to the purpose of His will (Ephesians 1:11).

Work out your salvation with fear and trembling. For the One working in you is God – both to will and to work for His good pleasure (Philippians 2:12-13).

Even if pure evil is intended by someone, Ha’Shem may override it to ensure His good purpose, as in the case of Joseph, who said to his brothers, You yourselves planned evil against me. But God planned it for good (Genesis 50:20).

Sadly, the same is true of the crucifixion of Yeshua. Peter told his Shavu’ot audience that this Yeshua, given over by God’s predetermined plan and foreknowledge, was nailed to the cross by the hand of lawless men (Acts 2:23). 

We sin and are responsible for our actions, yet Ha’Shem is not the author of sin, but it’s Judge. Let no one say when he is tempted, “I am being tempted by God” – for God cannot be tempted by evil, and He himself tempts no one. But each one is tempted when he is dragged away and enticed by his own desire. Then when desire has conceived, it gives birth to sin; and when sin is full grown, it brings forth death. Do not be deceived, my dear brothers and sisters. Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow (James 1:13-17). 

The cause of Isra’el’s downfall was no accident. The prophet Amos made this clear to the northern Kingdom facing the threatening might of Assyria: If there is calamity in a city, has not ADONAI caused it (Amos 2:6b)? The Babylonian exile itself was the result of Judah’s rebellion. YHVH came in judgment as He had threatened to do (see the commentary on Jeremiah Dy – Wineskins and the Threat of Captivity). God’s sovereign involvement at every point did not negate Judah’s responsibility for her failure.

Confused? Yes, to some extent! How many of us can say we understand this? Our free will and God’s sovereignty are both true. It is an antimony, meaning two things that seem to be opposite, but both are true. For example, the Trinity is an antimony, God is One (Deuteronomy 6:4-5), yet there is obviously a plurality in the Godhead. So even though our free will and God’s sovereignty is hard for us to understand, it is, nevertheless, it is a most encouraging truth. Do you really want to believe that in your darkest hour God is not in full control? No, of course not! We act according to our own will and ability, but at the same time, YHVH acts to accomplish His sovereign will and purpose. And that is a most reassuring thought. In the final analysis, His will is done. The future that God has willed is certain.²²

Cyrus Decrees: Rebuild the Temple
Ezra 1: 1-11

Compiled by the Chronicler from the Ezra memoirs
(to see link click Ac – Ezra-Nehemiah From a Jewish Perspective: The Ezra Memoirs).

It had been nearly seventy years since the first deportation of Jews by the Babylonians to Mesopotamia (see the commentary on Jeremiah, to see link click Gt – In the Thirty-Seventh Year of the Exile Jehoiachin was Released from Prison). Though the initial years were surely difficult, the second and third generations of Jews born in the exile had adjusted to their surroundings. Most had become so comfortable that they refused to return to Judah when given the opportunity, others prayed for and desired to return.¹² They longed to worship ADONAI together and offer sacrifices in their own Temple according to their own Torah and traditions. So the chapters of Ezra tell the story of the second exodus, one of the most important events in Jewish history, and thus in God’s redemptive plan.¹³

Isaiah prophesied that Jews would return and rebuild the Temple in Jerusalem two-hundred years before Cyrus was born (see the commentary on Isaiah Ia – The Deliverance by Cyrus the Great). So in 538 BC when the Babylonian empire passed from Nabonidus to Cyrus king of Persia, also known as Darius the Mede (Dani’el 5:1-30), the new king’s first act was to appease the Jewish population by reversing the policy of his predecessors. The kings of Babylon had been in the habit of forcibly removing conquered people and transplanting them in other desolate regions of the empire, or within the walls of Babylon. The new policy served the double purpose of removing a dangerous source of hostility from the center of the empire, and dispersing grateful subjects into every quarter of the dominion. The Jews were not the only people to benefit, but they probably appreciated it more than any other subject nation.

The First Return
Ezra 1:1 to 6:22

538 to 515

538 BC Cyrus was king of Persia (Ezra 1:1). He conquered Babylon and made Persia a world empire, confirming what Dani’el had prophesied (Dani’el 5:25-31). Darius was viceroy of Cyrus in Babylon at that time.

Leaders: Sheshbazzar and Zerubbabel

Decree of: Cyrus (538 BC) and Darius (520 BC)

Company: About 50,000

Purpose: Build the Temple

Problem: Samaritan opposition

Compiled by: The Chronicler from the Ezra memoirs
(to see link click Ac – Ezra-Nehemiah From a Jewish Perspective: The Ezra Memoirs).

The volatile story of First and Second Kings, a matter of nearly five centuries, had ended tragically with the plunder of Jerusalem (see the commentary on Jeremiah Gb – The Destruction of Solomon’s Temple on Tisha B’Av in 586 BC), the fall of the monarchy and the exile to Babylon of all that made Judah politically viable. It was a death to make way for a rebirth. So begins the Ezra-Nehemiah narrative that records the return from exile (see the commentary on Jeremiah Gu – Seventy Years of Imperial Babylonian Rule) to the Holy City of David and the beginnings of a new birth. As the drama unfolds, above all, and through all, we see the sovereign hand of ADONAI at work.

Forty-seven years after the Babylonians destroyed Yerushalayim and deported many of the Jews to exile in Babylon, Cyrus the Great, king of Persia, who had conquered the Babylonians and ruled most of the then-known world, allowed the Jews to return to their ancient homeland. They returned in waves. Sheshbazzar, the governor of Judea, led the first wave of people and laid the foundations of the House of God in Jerusalem (5:16). Not only did Cyrus permit the rebuilding, he even paid for much of it (Ezra 6:4). Then, years later, Zerubbabel, the Jewish governor (Haggai 1:1), returned with a second wave and actually rebuilt the Temple. The process took some time, some twenty-two years, continuing after Cyrus’s death. Darius confirmed the earlier monarch’s decree permitting the Temple to be rebuilt, despite Samaritan opposition (Ezra 4–6).

Sheshbazzar and Zerubbabel were the leaders of the First Return of settlers. In the eyes of the Persian government, and in any report submitted to it, Sheshbazzar, would be responsible for everything that was done. He was appointed governor by Cyrus (Ezra 5:14), but after transporting the Temple vessels back to Jerusalem, and supervising the laying of the foundations of the House of God (Ezra 5:15-16), he faded from the scene. After that, the people would have looked to Zerubbabel and Jeshua the high priest, their own fellow Jews and descendants of their kings and priests. So in Ezra 3:1-13 the rebuilding was rightly credited to Zerubbabel and Jeshua, whereas in 5:14-16, with equal justification, it is reported to the authorities as the work of Sheshbazzar, whose official responsibility it was, and whose name, rather than theirs, could be verified from the archives (5:17).

The greater part of the book of Ezra, though it bears his name, tells of the pioneers who came back from exile to Jerusalem before him. We shall not meet Ezra until Chapter 7. By then, some eighty years of settling into the Promised Land will have gone by, and he will come as a consolidator and reformer; not a Temple builder like his predecessor Zerubbabel, nor a rebuilder of walls like Nehemiah who came after him.¹¹

Ezra-Nehemiah Chronology

539 BC Cyrus comes to power in Babylon (Dani’el 5:30-31)

538-515 BC First Return under Zerubbabel  (Ezra 1:1 to 6:22)

538-537 BC Cyrus’ decree to begin construction of Temple (Ezra 1:1-4)

537 BC Return under Sheshbazzar (Ezra 1:11)

536 BC Zerubbabel returns with 49,897 (Ezra 2:2)

536 BC Zerubbabel began to build the altar (Ezra 3:1-3)

536 BC Zerubbabel begins building the Temple (Ezra 3:8)

536 BC Samaritan opposition during Cyrus’ reign (Ezra 4:1-5a)

521 BC Opposition in the days of Darius (Ezra 4:5b and 24)

520 BC Haggai calls the people to build God’s House (Haggai 1:1-2:9)

520 BC Work resumed on the Temple under Darius (Ezra 5:1-2)

518 BC Zechariah calls for obedience and observance ()Zechariah 7:1-8:23

515 BC The Temple is completed and dedicated (Ezra 6:15)

486 BC Opposition in the days of Ahasuerus (Ezra 4:6)

 A 57 year gap between the First and Second Return

480 BC Ahasuerus was defeated by the Greeks at the Battle of Hellespont

478 BC Esther becomes Queen between Ezra 6 and 7

478-474 BC Esther’s deliverance and Mordecai became Prime Minister

465 BC Accession of Artakh’shasta to the throne

458-457 BC The Second Return under Ezra (Ezra 1:1 to 6:22)

458 BC Artakh’shasta issues decree for Ezra to return (Ezra 7:1-6)

458 BC Ezra departs from Babylon (Ezra 7:7)

458 BC Ezra arrives in Jerusalem (Ezra 7:8-9)

458 BC The book of the Torah is read (Nehemiah 8:1-12)

458 BC Feast of Sukkot (Nehemiah 8:13-18)

445 BC The Israelites Confess Their Sins (Nehemiah 9:1-37)

458 BC The people are assembled (Ezra 10:7-15)

458-457 BC Ezra reforms carried out (Ezra 10:16-44)

A 12 year gap between the Second and Third Return

445 BC The twentieth year of Artakh’shasta (Nehemiah 1:1)

445 BC Nehemiah approaches the king – Nehemiah 2:1

445-432 BC The Third Return under Nehemiah (Nehemiah 7 and 12-13)

445 BC Artach’shashta issues decree for Nehemiah’s return (Nehemiah 2:1)

445 BC Nehemiah arrives in Jerusalem (Nehemiah 2:11)

445 BC Nehemiah appointed governor of Judah (Nehemiah 5:14)

445 BC The wall is completed (Nehemiah 6:15)

433 BC Nehemiah returned to Persia (Nehemiah 13:6)

445-433 BC Malachi rebuked the Jews (Malachi 1:1-2:17)

432 BC Nehemiah returned to Tziyon and final reforms (Nehemiah 13:7)

400 years of silence until the coming of John the Immerser in Mark 1:4

The dates of the high priests: There are critics who object to this timeline on the basis of the identity of the high priests. Eliashib was high priest during the time of Nehemiah (Nehemiah 13:28). Yet Ezra 10:6 says that Ezra spent the night in the room of Johanan, the son of Eliashib, whom some assume to have been the high priest at that time. Johanan may even have been the grandson of Eliashib (taking the Jonathan of Nehemiah 12:11 as identical with Johanan of Nehemiah 12:22). According to the Elephantine Papyri, a Johanan was high priest in Jerusalem in 401 BC. This would place Ezra later than the period of Nehemiah.

However, this argument, based on the identity of the high priests, rests on two assumptions. First, that Johanan was high priest in the time of Ezra, and secondly, that Johanan was Eliashib’s grandson. The first is not stated but assumed because Ezra stayed in his chamber. The second requires a correction of the text in Nehemiah 12:11 and the assumption that in Ezra 10:6 and Nehemiah 12:23 we should read “grandson” instead of “son.” This is possible, but not very probable in this context. Again, we simply do not have enough information. Even those who use this argument regard it was more probable but less than proven. Nevertheless, sing 458 as the starting point, a Johanan I would have been high priest during the time of Ezra and an Eliashib II would have been the high priest during the time of Nehemiah. Both names were repeated later in the succeeding generations.¹⁰

The Theology of Ezra-Nehemiah

The Purposes of Ezra-Nehemiah: Since the author seems to have used the Ezra Memoirs (EM) and Nehemiah (NM), the question arises about the purpose of each of these writings. The reasons may be somewhat different for the memoirs; for example, the NM may constitute, at least in part, Nehemiah’s report to the Persian king. When we try to determine the comprehensive motives for the book, however, we find that the EM and NM are quite in accord with the purposes of the final compiler and author.

The Continuity of God’s Plan and People: One of the primary objectives of Ezra-Nehemiah was to show that the Israelite community that had existed before the exile (see the commentary on Jeremiah Gu – Seventy Years of Imperial Babylonian Rule) would continue to exist after the exile. Thus, they would continue to see ADONAI’s redemptive works. This was a new exodus. As soon as the new Temple, which took the place of Solomon’s Temple, was completed (see Ba – The Completion of the Temple), they celebrated the festival of Passover (Ezra 6:19-22). Later, after reading the Torah Scroll of Moses, the people celebrated the festival of Sukkot (Nehemiah 8:13-18). These feasts remember Ha’Shem’s great saving acts in the exodus.

This new exodus proved to the exiles that they represented the continuation of Ha’Shem’s redemptive plan. Hence, God’s providential care is repeatedly emphasized. It was YHVH who was responsible for the decree of Cyrus (see the commentary on Isaiah Ia – The Deliverance by Cyrus the Great). He also secured the permission for construction to continue (Ezra 5:5, 6:14 and 6:22), and for Ezra and his group of exiles to return to Yerushalayim (Ezra 7:27). He even protected them on the way (Ezra 8:22). It was the LORD who secured Nehemiah’s appointment (Nehemiah 2:8) and guided all the details of the construction of the wall (Nehemiah 4:14 and 20). ADONAI frustrated the plans of the Jewish enemies and preserved the Jewish community (see Cc – Samaritan Opposition to the Building of the Walls of Jerusalem). Just as we find throughout the writings of the prophets, the Chronicler interpreted history in terms of God’s actions.

In fact, the author emphasized that YHVH can even use foreign rulers to fulfill His purposes for the Jewish community. This can be seen in the edict of Cyrus (Ezra 1:6), in Artaxerxes’ letter to Ezra (Ezra 7:11-27), and in the many details of Nehemiah’s mission (Nehemiah Chapters 1-6). The LORD’s sovereignty encompasses the entire world, all the nations, to ensure the continuation of His redemptive plan through the Jewish people.

This continuation of the people of God also meant the continuation of the covenant of God. The little Jewish community that returned from the exile was receiving the blessings of that covenant as described in the scroll of Deuteronomy (see Bm – Ezra Read the Torah Scroll of Moses). The prayers of Ezra 9:6-15; Nehemiah 1:5-11, and Nehemiah 9:5-37 demonstrate their deep understanding of that covenant. You are Adonai, the God who chose Abram . . . and You made the covenant with him . . . You have fulfilled Your words, for You are righteous (Nehemiah 9:7-8). Both Ezra and Nehemiah recognized and confessed that the people broke the covenant, and for that reason suffered the Babylonian exile. However, they appealed to Ha’Shem’s covenant mercy and promises for the reestablishment of the covenant community.

In fact, the new situation under foreign rule meant that the Jewish people became again more strictly a covenant community, and not a nation as they were in the monarchy. The identity of the Israelites in exile did not depend on their political institutions or identity as a nation but on their special covenant relationship with ADONAI.⁹ In God’s providence, this was a step in the preparation for the coming of Yeshua, the start of the Messianic Community (see the commentary on Acts Al – The Ruach Ha’Kodesh Comes at Shavu’ot) where Ha’Shem will forgive their wickedness and remember their sins no more (see the commentary on Jeremiah Eo – The Days are Coming, declares the LORD, When I Will Make a New Covenant with the People of Isra’el).

Ezra-Nehemiah
From a Jewish Perspective

To Rabbi Ken Alpren of Kol Dodi Messianic Synagogue, Nashville, Tennessee. Faithful shepherd of his flock and great teacher of the Word. He makes the Scriptures come alive and has the true heart of a servant.

Ezra and Nehemiah were very different men, with distinct gifts, temperaments, and achievements. Both, however, were equally important in the narrative of advancing the redemptive purposes of God. One was a priest, and the other a civil servant One excelled in preaching, and the other excelled in leadership. Relating the call to work in one of the most exciting periods of history in the TaNaKh – the return from exile in Babylon – the books never fail to captivate the imagination as to what life for the children of Abraham, Isaac and Jacob was like in such challenging times.

Both Ezra and Nehemiah have much to say about Kingdom life in our time. The balancing ideas of the Word of God and prayer sum up the spiritual priorities of both men. Ezra was skilled in prayer (Ezra 9:3-15), but he was totally devoted to preaching the Word. Nehemiah put the Word of God at the center of the life of the city of Jerusalem (Nehemiah 8:1 to 9:3), but his book demonstrates how prayerful a man he was (1:4-11, 2:4, 4:4-5 and 9, 5:19, 6:9 and 14, 13:22, 29 and 31). And if the Church of our time, made up of Jews and Gentiles (Ephesians 2:14), is to recover and be renewed, commitment to prayer and the Word of God are also vital.¹

The two separate books, Ezra and Nehemiah, were regarded in earlier times as one. Evidence of this can be seen in rabbinic readings (Baba Bartha 15a), where the two books were regarded as a unity with Ezra as the author. The Talmud does not know of a separate Nehemiah and only mentions Ezra (Baba Bartha 14b). The same view occurs in the writing of Josephus and in Eusebius, who attributed this position to Melito of Sardis (second century AD). Origen (third century AD) was the first to divide Ezra-Nehemiah into two books. Jerome acknowledged the division of Ezra and Nehemiah and used the same division in his Vulgate Bible. A Hebrew manuscript dating to 1448 was the division of the two books, and it was likewise taken up in the Bomberg Bible in 1525. It is also of interest that the Masoretic notes (the accent marks of the Hebrew Scriptures that aid in the precise spelling and pronunciation of words) of Ezra-Nehemiah were not placed after each book, but after Nehemiah, proof that the Masoretes regarded Ezra-Nehemiah as a one scroll. It was not until the sixteenth century that Hebrew copies of the Bible found that divided them into two separate books. Once divided, however, the Hebrew Bible places Ezra and Nehemiah before First and Second Chronicles. This may show that Ezra and Nehemiah were received in the canon of Scripture before Chronicles. The titles Ezra and Nehemiah are appropriate, because the book of Ezra is devoted largely to the activities of Ezra, and the greatest part of Nehemiah to Nehemiah’s activities.²

The Use of the Tree of Life Version

Because I am writing this commentary on Ezra-Nehemiah from a Jewish perspective, I will be using the Tree of Life Version (TLV) unless otherwise indicated.

The use of ADONAI

Long before Yeshua’s day, the word ADONAI had, out of respect, been substituted in speaking and in reading aloud for God’s personal name, the four Hebrew letters yud-heh-vav-heh, variously written in English as YHVH. The Talmud (Pesachim 50a) made it a requirement not to pronounce Tetragrammaton, meaning the four-letter name of God, and this remains the rule in most modern Jewish settings. In deference to this tradition, which is unnecessary but harmless, I will usually be using ADONAI where YHVH is meant.² In ancient times when the scribes were translating the Hebrew Scriptures, they revered the name of YHVH so much that they would use a quill to make one stroke of the name and then throw it away. Then they would make another stroke and throw that quill away until the name was completed. His name became so sacred to them that they started to substitute the phrase the Name, instead of writing or pronouncing His Name.

Over centuries of doing this, the actual letters and pronunciation of His Name have been lost. Today, the name of G-d is treated with honor and respect. In the Jewish tradition, in order to show respect, the name of the L-rd or G-d is written without the vowel. The idea is that if a document with His Name on it is destroyed or deleted, His Name will be spared because it was not written out fully. As a result, today the closest we can come to the original is YHVH, with no vowels. The pronunciation has been totally lost. Therefore, the names Yahweh or Jehovah are only guesses of what the original name actually sounded like. Both ADONAI and Ha’Shem (The Name) are substitute names for YHVH. ADONAI is more of an affectionate name like daddy, while Ha’Shem is a more formal name like sir. Therefore, God does not have many names, He has only one name – YHVH (Yud Hay Vav Hay). All the other names in the Bible describe His characteristics and His attributes. Hear, O Isra’el! ADONAI our God, ADONAI is One (Deuteronomy 6:4). The Jewish tradition, then, forbids the pronunciation of the Divine Name, and many choose to use ADONAI in its place.

The use of TaNaKh

The Hebrew word TaNaKh is an acronym, based on the letters T (for “Torah”), N (for “Nevi’im,” or the Prophets), and K (for “Ketuv’im,” or the Sacred Writings). It is the collection of the teachings of God to human beings in document form. The term “Old Covenant” implies that it is no longer valid, or at the very least outdated. Something old, to be either ignored or discarded. But Jesus Himself said: Don’t think I have come to abolish the Torah and the Prophets, I have not come to abolish but to complete (Matthew 5:17 CJB). I will be using the Hebrew acronym TaNaKh instead of the phrase, the Old Testament throughout this devotional commentary.

The use of Aramaic

As with Dani’el, a considerable portion of this scroll is written in Aramaic (Ezra 4:8 to 6:18, and 7:12-26). This is understandable, since that language was the common language of the day, not Hebrew. By the fourth century BC, the Jews had in face become bilingual.

This commentary is based on several premises:

First, this commentary is based on the premise that Zerubbabel arrived in Jerusalem and built the Temple from 538 to 515 BC (see Ag – The First Return), and then there was a 57-year interval before Ezra lead a spiritual revival in the Holy City from 458 to 457 BC (see Bf – The Second Return). Then there was a twelve-year interval before Nehemiah arrived in the City of David from 445 to 432 BC (see Bt – The Third Return) and built the walls. Neither Zerubbabel, nor Ezra, nor Nehemiah ever ministered together at any time.

Second, this commentary is based on the premise that the Chronicler was the final author of the scroll from the memoirs of Ezra and the memoirs of Nehemiah, to form one coherent story.

Third, this commentary is based on the premise that Ezra did not wait twelve years to read the book of the Torah to the people, but he read it when he first arrived in Yerushalayim.

Fourth, this commentary is based on the premise that the phrase, “Nehemiah the governor” in Nehemiah 8:9 and 10:2 was never present in the original text. First, because the word “said,” in the sentence: Then Nehemiah the governor, Ezra the cohen-scribe, and the Levites who were teaching the people “said” to all the people (Nehemiah 8:9), is singular. Not only that, but the next verse also begins with a singular verb. In light of the chapter as a whole, there can be no doubt that Ezra is the subject, but he would not be if Nehemiah were mentioned first.³ The apocryphal book of First Esdras has not equivalent for “Nehemiah” and the LXX (The Greek Septuagint) has no equivalent for “who was the governor” Moreover, it is curious to find Nehemiah suddenly appearing at this time because he did not even petition King Artakhshasta to go to Jerusalem for another thirteen years (see Bv – Favor with King Artakhshasta). Consequently, the phrases, “Nehemiah the governor in Nehemiah 8:9 and 10:2b, and the Levities who were teaching the people” in 8:9 are considered to be additions by an overzealous scribe trying to clarify his interpretation and will be omitted from the text without the slightest consequence to the narrative.⁴

Ezra

His name is no doubt connected with Azariah, meaning God helps. In Greek it has come down as Esdras. He was the son of Seraiah and traced his descent from Aaron the High Priest (Ezra 7:1ff and Frist Chronicles 5:29ff). He established the important body known as “the men of the Great Sanhedrin .” Although he is acknowledged to have been an outstanding personality in the history of the Jewish people – the Talmud asserts of him, “When the Torah was forgotten from Isra’el, Ezra came up from Babylon and established it” (Succ. 20a) – and his work is recognized as having exercised a profound influence upon the development of Judaism, yet, very little is known about his personal life. The sages teach that he reached the age of one hundred and twenty years, when he died. Josephus states that he was buried in Jerusalem (Antiquities 61.5).

Authorship and Date: In arriving at an approximate date for Ezra-Nehemiah, which is part of the Chronicler’s work, several factors must be taken into consideration. First is the matter of authorship. Second Maccabees (50 BC) speaks of the records and memoirs of Nehemiah (2:13) and his collection of books and documents for a library. The Talmudic tradition (Baba Bathra 16a) credits Ezra with the authorship of Chronicles, which was compiled by Nehemiah (Baba Bathra 15a). Most scholars today believe that the person responsible for the Ezra Memoirs also wrote Chronicles, and that the Nehemiah Memoirs are characteristically different from the writings of the Chronicler. Whether they were utilized by the Chronicler directly or attached to and incorporated into his work by a later writer is not clear. So it appears a more and more likely that Ezra was the Chronicler, but we cannot be dogmatic about it. All signs point to a date around 400 BC for the completion of the main work of the Chronicler. There is no evidence that demands a later date.⁵

The First Section of the book: Ezra 1-6 contains the following sources: Ezra 1-6 contains the following sources: (1) the Edict of Cyrus (1:2-4); (2) an inventory of the articles brought for the Temple (1:9-11); (3) a list of the captives who returned, almost identical with Nehemiah 7 (2:1 to 3:1); (4) two letters of opposition summarizing in 4:6-7; (5) a letter to Artaxerxes from Rehum and others (4:8-16); (6) Artaxerxes reply (4:17-22); (7) a letter from Tattenai to Darius (5:6-17); and (8) Darius’ reply including a memorandum of the Edict of Cyrus (6:3-12).

The Ezra Memoirs: Chapters 7-10 of Ezra are usually considered to be based on the memoirs written by Ezra (EM) sometime before the final compilation of the book by the Chronicler. Many scholars consider Nehemiah Chapters 8-10 to be part of the Ezra Memoirs, as do I. The Ezra Memoirs include several sources: (1) a copy of Artaxerxes’ letter to Ezra (Ezra 7:12-26); (2) a list of the heads of families of the Jews who returned with Ezra (8:1-14); (3) an inventory of vessels and bowls (Ezra 8:26-27); (4) Ezra’s prayer (Ezra 9:6-15); and (5) the list of those who had married foreign wives (Nehemiah 10:18-44). Since Nehemiah Chapters 8-9 is part of EM, we must also include (6) the reading of the Torah (Nehemiah 7:73b to 8:18) and (7) a long prayer of confession (Nehemiah 9:6-37). Since Chapter 10 is part of EM, it also includes (8) a list of those who signed the covenant of agreement (Nehemiah 10:31-40).

The Significance of Ezra: According to Ezra 7:10, “Ezra had set his heart to seek the Torah of Adonai, to observe and to teach its statues and ordinances in Isra’el.” However, he is not even mentioned in Second Maccabees, although Nehemiah was honored (Second Maccabees 1:18-36). Likewise, Ezra is not among the list of Isra’el’s heroes in Ecclesiasticus (Sirach), although Nehemiah was included (49:11-13). In the Talmud, however, Ezra was considered the founder of the Great Assembly (Megilla 18b). The sages considered him the founder of the scribal and rabbinic activity after the Babylonian exile. Among many talmudic references to his work, most significantly he is credited with reestablishing the Torah in Isra’el after it had been forgotten (Sukkah 20a). Another text says Ezra and the Torah were more important than the reconstruction of the Temple (Megilla 16b). According to Second Esdras, Ezra was the only prophet left after the Babylonian destruction (12:42). The rabbis teach that, like a second Moses, he rewrote the Scriptures in forty days (14:19-48), and like Elijah, he would be taken up to heaven (8:19, 14:9). Josephus also praised Ezra and said he lived to a ripe old age and died in Yerushalayim (Antiquities of the Jews, 120-58).⁶

The book of Ezra-Nehemiah presents Ezra as a strong personality. He did not emphasize the Torah as an end in itself; rather, he was convinced that the covenant community needed to return to ADONAI by talking seriously his revelation and applying it to every aspect of life. Ezra’s prayer of confession (see Bo – Ezra’s Prayer About Intermarriage) demonstrates his genuine concern for the spiritual life of the people. He realized as perhaps no one else had since Moses and the prophets, that mankind cannot live by bread alone, only by and through the words that proceed from the mouth of God.⁷

Nehemiah

The Nehemiah Memoirs: Another part of the Ezra-Nehemiah is based on a first person document written by Nehemiah himself sometime before the final compilation of the book by the Chronicler. It is called the Nehemiah Memoirs (NM) and is found in Nehemiah Chapters 1-7 and in parts of Chapters 11-13. Several lists are used therein as sources: (1) the residents of Jerusalem (Nehemiah 11:3-24), (2) villages occupied by Judah and Benjamin (Nehemiah 11:25-36), and (3) priests and Levites (Nehemiah 12:1-26).

The Significance of Nehemiah: Not only was Nehemiah a genuine leader, he was also an excellent administrator, and a man of prayer. He exhibited many principles of sound administrative practice. Nehemiah’s singlemindedness of purpose, attention to detail, willingness to delegate authority, dedication to service, and dependence on ADONAI were combined in a man who can simple be labeled as a servant of God.

Although neglected by the author of First Esdras, Nehemiah is praised in Sirach 49:13 and Second Maccabees 1:18-36. Josephus also presented a positive picture of Nehemiah (Antiquities of the Jews, 159-83). Certainly Nehemiah’s work in establishing the Jerusalem community, defending it against it neighbors and against syncretism, has left its mark on history. Because the Jewish community after the exile was preserved, the TaNaKh was completed and preserved. Because the Jewish people continued as instruments of God’s redemptive plan, the Savior came and fulfilled His great plan of salvation.⁸

Ezra-Nehemiah,
Where Life and the Bible Meet

1. Look at the outline (Ab), and the Introduction (Ac) before starting on the commentary itself.

2. The DIG and REFLECT questions are in bold green and will help to give you a deeper understanding of the book and make it more personal to you. Go slowly and give yourself time to answer these questions. They really strike at the heart of the commentary. What are the DIG questions for? To dig into the Scripture “story,” to find out what’s going on, to figure out the main idea, the plot, the argument, the spiritual principle, and so on. What are the REFLECT questions for? To apply the “story” in the Scripture to your own life; to take personal inventory and to decide what you are going to do about it! Many of the DIG and REFLECT questions are taken from the Serendipity Bible.

3. I would strongly suggest that you look up the references that are given in each section. Many times this will greatly enhance the background, and hence, your understanding of the Scriptures that you are reading on a particular day. Take your time, read only as much as you can digest.

There are times when I refer you to either another file in Isaiah, or a file in another book of the Bible, to give you more detail on a particular person, topic, concept or theology. An example might be something like the Great Sanhedrin (see my commentary on The Life of Christ Lg – The Great Sanhedrin). If you feel you already know enough about the Great Sanhedrin, you can skip the reference and continue reading. But if it interests you, or if you don’t know what the Great Sanhedrin is, you can go to that file and read it first before continuing. It’s your choice. 

4. All Scripture is in bold print. The NIV is used unless indicated otherwise. However, sometimes the purpose of the bold print is merely for emphasizing a certain point. When bold maroon is used, it is for special emphasis. The words of Yeshua are bolded in red.

5. When bold teal is used, it is quoted from one of the two Jewish commentaries listed in the bibliography. This will give you the moderate Orthodox Jewish interpretation. It is useful for word studies, but it’s Christology is obviously entirely wrong. Where rabbinical interpretation is cited, I will add, “The rabbis teach. . .” in front of the passage. Although it is not a Christian interpretation, I think it is interesting to see how the rabbis interpret these passages.

6. Read the Scriptures for a particular day first, then skim the DIG or REFLECT questions, read the commentary and reflect on it; answer the DIG or REFLECT questions, then read your Bible again. Hopefully, it will have greater meaning for you the second time you read it. Then live it out.

7. If you come to a Jewish word or phase that you don’t understand see the Glossary (see Ad – Glossary).

8. To download a pdf file, click on the red rectangle on the top of any page.

9. You can download anything you want from this devotional commentary for bible study © 2019 but all rights are reserved by Jay David Mack, M.Div. and nothing can be sold.