General Comments on Ezra This book is historical and anecdotal, dealing with the return of the Jews to Jerusalem after the Babylonian exile. As such, reviewing the history is appropriate. Below is the entry from Easton's Bible Dictionary: Ezra - help. (1.) A priest among those that returned to Jerusalem under Zerubabel (Neh. 12:1). (2.) The "scribe" who led the second body of exiles that returned from Babylon to Jerusalem B.C. 459, and author of the book of Scripture which bears his name. He was the son, or perhaps grandson, of Seraiah (2 Kings 25:18-21), and a lineal descendant of Phinehas, the son of Aaron (Ezra 7:1-5). All we know of his personal history is contained in the last four chapters of his book, and in Neh. 8 and 12:26. In the seventh year of the reign of Artaxerxes Longimanus, he obtained leave to go up to Jerusalem and to take with him a company of Israelites (Ezra 8). Artaxerxes manifested great interest in Ezra's undertaking, granting him "all his request," and loading him with gifts for the house of God. Ezra assembled the band of exiles, probably about 5,000 in all, who were prepared to go up with him to Jerusalem, on the banks of the Ahava, where they rested for three days, and were put into order for their march across the desert, which was completed in four months. His proceedings at Jerusalem on his arrival there are recorded in his book. He was "a ready scribe in the law of Moses," who "had prepared his heart to seek the law of the Lord and to do it, and to teach in Israel statutes and judgments." "He is," says Professor Binnie, "the first well-defined example of an order of men who have never since ceased in the church; men of sacred erudition, who devote their lives to the study of the Holy Scriptures, in order that they may be in a condition to interpret them for the instruction and edification of the church. It is significant that the earliest mention of the pulpit occurs in the history of Ezra's ministry (Neh. 8:4). He was much more of a teacher than a priest. We learn from the account of his labors in the book of Nehemiah that he was careful to have the whole people instructed in the law of Moses; and there is no reason to reject the constant tradition of the Jews which connects his name with the collecting and editing of the Old Testament canon. The final completion of the canon may have been, and probably was, the work of a later generation; but Ezra seems to have put it much into the shape in which it is still found in the Hebrew Bible. When it is added that the complete organization of the synagogue dates from this period, it will be seen that the age was emphatically one of Biblical study" (The Psalms: their History, etc.). For about fourteen years, i.e., till B.C. 445, we have no record of what went on in Jerusalem after Ezra had set in order the ecclesiastical and civil affairs of the nation. In that year another distinguished personage, Nehemiah, appears on the scene. After the ruined wall of the city had been built by Nehemiah, there was a great gathering of the people at Jerusalem preparatory to the dedication of the wall. On the appointed day the whole population assembled, and the law was read aloud to them by Ezra and his assistants (Neh. 8:3). The remarkable scene is described in detail. There was a great religious awakening. For successive days they held solemn assemblies, confessing their sins and offering up solemn sacrifices. They kept also the feast of Tabernacles with great solemnity and joyous enthusiasm, and then renewed their national covenant to be the Lord's. Abuses were rectified, and arrangements for the temple service completed, and now nothing remained but the dedication of the walls of the city (Neh. 12). Ezra, Book of This book is the record of events occurring at the close of the Babylonian exile. It was at one time included in Nehemiah, the Jews regarding them as one volume. The two are still distinguished in the Vulgate version as I. and II. Esdras. It consists of two principal divisions: (1.) The history of the first return of exiles, in the first year of Cyrus (B.C. 536), till the completion and dedication of the new temple, in the sixth year of Darius Hystapes (B.C. 515), ch. 1-6. From the close of the sixth to the opening of the seventh chapter there is a blank in the history of about sixty years. (2.) The history of the second return under Ezra, in the seventh year of Artaxerxes Longimanus, and of the events that took place at Jerusalem after Ezra's arrival there (7-10). The book thus contains memorabilia connected with the Jews, from the decree of Cyrus (B.C. 536) to the reformation by Ezra (B.C. 456), extending over a period of about eighty years. There is no quotation from this book in the New Testament, but there never has been any doubt about its being canonical. Ezra was probably the author of this book, at least of the greater part of it (comp. 7:27, 28; 8:1, etc.), as he was also of the Books of Chronicles, the close of which forms the opening passage of Ezra. Comments on Ezra 1 This chapter recounts Cyrus' proclamation to have the Jews return to Jerusalem, according to Jeremiah's and Isaiah's predictions (v. 1-4). The leaders of Judah, Benjamin, and Levi were impelled by the Spirit to return and rebuild the Temple (v. 5), and they are supported by their countrymen in doing so (v. 6). Cyrus also has them take back the Temple artifices which went into exile with the Jews (v. 7-11). Comments on Ezra 2 This chapter documents the numbers and families of those who return to Jerusalem. The only point of real interest to those not following the genealogy would be that of v. 61-63 where people are excluded from the Priesthood as a result of not being able to establish their lineage-based claims. Comments on Ezra 3 The altar and sacrifices are restored (v. 1-7), and Temple restoration begins (v. 8-13). At this point, the people of Judah were humbled and fearing the Lord as opposed to their predecessors who went into captivity. This is indicated by v. 3, where when faced with hostile forces they make haste in appealing to the Lord for protection rather than resorting to arm of the flesh means. The latter verses of the chapter also show their zeal for the Lord and their rejoicing after the foundation of Temple is established. This change in heart of the people shows why Judah was in exile for 70 years. Those exiled 70 years earlier were still unrepentant, and therefore cursed. But the subsequent generations had a change of heart and therefore returned to the Promised Land to rebuild the Temple in accordance with the admonitions of Ezekiel. Comments on Ezra 4 While building the Temple, Judah encounters persecutions which impede progress. Apparently some people, who would ultimately end up being called Samarians, approached the Jews and asked to participate in the Temple construction and ordinances (v. 1-2). Their request is rejected (v. 3) and the result is they become hostile to the Jews (v. 4) and lobby against them in front of Cyrus and his successors (v. 5-7). Finally, they succeed in subverting the Jews with a slanderous letter to Artaxerxes (v. 8-16). The result is he stops work on the Temple by threat of violence (v. 17-24). The chronology of Persian kings in v. 4-6 is confusing here as there was an "Ahasuerus" and "Artaxerxes" both before and after Darius, and then another Darius as well. See the LDS Edition Bible Dictionary entry under "Chronology". Comments on Ezra 5 Haggai and Zechariah, each authors of their respective books among the Prophets, undertake ministries encouraging the people to start rebuilding again (v. 1), and they do (v. 2) despite the present opposition (v. 3-4). But, the Lord keeps His eye on them and they succeed in overcoming the opposition (v. 5), which is recounted in the rest of this chapter and the next. Tatenai, the governor put in place by the Persians, sees them engaging in construction again despite orders no to and questions them (v. 3-4). He then writes to Darius recounting the construction of the Temple, and to find out if their story about Cyrus' decree is true (v. 6-17). Comments on Ezra 6 In response to the letter sent to him, Darius the king of Persia has a search made for Cyrus' command concerning the Jews (v. 1) and it is found (v. 2). Cyrus' decree is recounted (v. 3- 5), and Darius then issues his own decree telling the governor over Judah to leave Judah alone and permit construction (v. 6- 12). Tattenai observes Darius' decree (v. 13), and the Temple is completed (v. 14-15), dedicated (v. 16-18), and the Passover Feast is observed (v. 19-22). Comments on Ezra 7 Some time after the Temple was finished, Ezra, of Levi (v. 1-5), a scribe skilled in the Law goes up from Babylon to Jerusalem (v. 6-9). In going up he takes with him a decree from Artaxerxes, the now present king of Persia (v. 11). The king's decree is one favorably disposed towards Judah (v. 12-13) and he grants them considerable money with which to sacrifice (v. 14- 23), exempts them from taxation (v. 24), and grants them to govern themselves by the Law of Moses (v. 25-26). The chapter then closes in v. 27-28 with a first-person account of Ezra praising the Lord for His mercy towards Judah in engineering the present good situation, and he goes up to Judah. Comments on Ezra 8 When Ezra goes up to Jerusalem, he in fact heads up something of an Exodus from Babylon and takes a considerable number of people with him (v. 1-14). However, there are no Levites among his group (v. 15), so he specifically sends for some to be brought to carry the Temple artifacts, as no non- Levite was permitted to do so according to the Law (v. 16-20). Upon embarking on their journey, Ezra proclaims a fast to the Lord for protection on their journey (v. 12-23). Ezra chooses this instead of requesting armed Persian horsemen for protection (v. 22), indicating his considerable faith. It would appear his concern is well founded as they are carrying considerable gold and silver in the form of Temple implements. He has the Levites carry up the Temple artifacts, which are considerable (v. 24-30). They travel up to Jerusalem being spared ambush or assault by the hand of Providence (v. 31-32). Thus, the Temple implements are restored to the reconstructed Temple (v. 33-34). And they offer sacrifice (v. 35). They then turn over the king's edicts to the local governors and enjoy a good relationship with them (v. 36). Verse 28 forms the basis for the statement "be ye pure that bear the vessels of the Lord", cp. Isa. 52:11, D&C 38:42, D&C 133:5. This chapter indicates there was not a mass exodus from Babylon and Persia with Cyrus' decree. Rather, there was a gradual shift in population over time, with apparently two major migrations: one at Cyrus' decree which resulted in Temple construction, and one after the construction was completed which resulted in the Temple implements being returned entirely. Copyright © 2002 by S. Kurt Neumiller . All rights reserved. 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