May 10, 2025
Big Book Idea
The people start to return home, and Ezra set his heart to study, do, and teach the law.
These are the heads of their fathers' houses, and this is the genealogy of those who went up with me from Babylonia, in the reign of Artaxerxes the king.
1 These are the heads of their fathers' houses, and this is the genealogy of those who went up with me from Babylonia, in the reign of Artaxerxes the king: 2 Of the sons of Phinehas, Gershom. Of the sons of Ithamar, Daniel. Of the sons of David, Hattush. 3 Of the sons of Shecaniah, who was of the sons of Parosh, Zechariah, with whom were registered 150 men. 4 Of the sons of Pahath-moab, Eliehoenai the son of Zerahiah, and with him 200 men. 5 Of the sons of Zattu, 1 8:5 Septuagint; Hebrew lacks of Zattu Shecaniah the son of Jahaziel, and with him 300 men. 6 Of the sons of Adin, Ebed the son of Jonathan, and with him 50 men. 7 Of the sons of Elam, Jeshaiah the son of Athaliah, and with him 70 men. 8 Of the sons of Shephatiah, Zebadiah the son of Michael, and with him 80 men. 9 Of the sons of Joab, Obadiah the son of Jehiel, and with him 218 men. 10 Of the sons of Bani, 2 8:10 Septuagint; Hebrew lacks Bani Shelomith the son of Josiphiah, and with him 160 men. 11 Of the sons of Bebai, Zechariah, the son of Bebai, and with him 28 men. 12 Of the sons of Azgad, Johanan the son of Hakkatan, and with him 110 men. 13 Of the sons of Adonikam, those who came later, their names being Eliphelet, Jeuel, and Shemaiah, and with them 60 men. 14 Of the sons of Bigvai, Uthai and Zaccur, and with them 70 men.
15 I gathered them to the river that runs to Ahava, and there we camped three days. As I reviewed the people and the priests, I found there none of the sons of Levi. 16 Then I sent for Eliezer, Ariel, Shemaiah, Elnathan, Jarib, Elnathan, Nathan, Zechariah, and Meshullam, leading men, and for Joiarib and Elnathan, who were men of insight, 17 and sent them to Iddo, the leading man at the place Casiphia, telling them what to say to Iddo and his brothers and 3 8:17 Hebrew lacks and the temple servants at the place Casiphia, namely, to send us ministers for the house of our God. 18 And by the good hand of our God on us, they brought us a man of discretion, of the sons of Mahli the son of Levi, son of Israel, namely Sherebiah with his sons and kinsmen, 18; 19 also Hashabiah, and with him Jeshaiah of the sons of Merari, with his kinsmen and their sons, 20; 20 besides 220 of the temple servants, whom David and his officials had set apart to attend the Levites. These were all mentioned by name.
21 Then I proclaimed a fast there, at the river Ahava, that we might humble ourselves before our God, to seek from him a safe journey for ourselves, our children, and all our goods. 22 For I was ashamed to ask the king for a band of soldiers and horsemen to protect us against the enemy on our way, since we had told the king, “The hand of our God is for good on all who seek him, and the power of his wrath is against all who forsake him.” 23 So we fasted and implored our God for this, and he listened to our entreaty.
24 Then I set apart twelve of the leading priests: Sherebiah, Hashabiah, and ten of their kinsmen with them. 25 And I weighed out to them the silver and the gold and the vessels, the offering for the house of our God that the king and his counselors and his lords and all Israel there present had offered. 26 I weighed out into their hand 650 talents 4 8:26 A talent was about 75 pounds or 34 kilograms of silver, and silver vessels worth 200 talents, 5 8:26 Revocalization; the number is missing in the Masoretic Text and 100 talents of gold, 27 20 bowls of gold worth 1,000 darics, 6 8:27 A daric was a coin weighing about 1/4 ounce or 8.5 grams and two vessels of fine bright bronze as precious as gold. 28 And I said to them, “You are holy to the LORD, and the vessels are holy, and the silver and the gold are a freewill offering to the LORD, the God of your fathers. 29 Guard them and keep them until you weigh them before the chief priests and the Levites and the heads of fathers' houses in Israel at Jerusalem, within the chambers of the house of the LORD.” 30 So the priests and the Levites took over the weight of the silver and the gold and the vessels, to bring them to Jerusalem, to the house of our God.
31 Then we departed from the river Ahava on the twelfth day of the first month, to go to Jerusalem. The hand of our God was on us, and he delivered us from the hand of the enemy and from ambushes by the way. 32 We came to Jerusalem, and there we remained three days. 33 On the fourth day, within the house of our God, the silver and the gold and the vessels were weighed into the hands of Meremoth the priest, son of Uriah, and with him was Eleazar the son of Phinehas, and with them were the Levites, Jozabad the son of Jeshua and Noadiah the son of Binnui. 34 The whole was counted and weighed, and the weight of everything was recorded.
35 At that time those who had come from captivity, the returned exiles, offered burnt offerings to the God of Israel, twelve bulls for all Israel, ninety-six rams, seventy-seven lambs, and as a sin offering twelve male goats. All this was a burnt offering to the LORD. 36 They also delivered the king's commissions to the king's satraps 7 8:36 A satrap was a Persian official and to the governors of the province Beyond the River, and they aided the people and the house of God.
1 After these things had been done, the officials approached me and said, “The people of Israel and the priests and the Levites have not separated themselves from the peoples of the lands with their abominations, from the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. 2 For they have taken some of their daughters to be wives for themselves and for their sons, so that the holy race 8 9:2 Hebrew offspring has mixed itself with the peoples of the lands. And in this faithlessness the hand of the officials and chief men has been foremost.” 3 As soon as I heard this, I tore my garment and my cloak and pulled hair from my head and beard and sat appalled. 4 Then all who trembled at the words of the God of Israel, because of the faithlessness of the returned exiles, gathered around me while I sat appalled until the evening sacrifice. 5 And at the evening sacrifice I rose from my fasting, with my garment and my cloak torn, and fell upon my knees and spread out my hands to the LORD my God, 6 saying:
“O my God, I am ashamed and blush to lift my face to you, my God, for our iniquities have risen higher than our heads, and our guilt has mounted up to the heavens. 7 From the days of our fathers to this day we have been in great guilt. And for our iniquities we, our kings, and our priests have been given into the hand of the kings of the lands, to the sword, to captivity, to plundering, and to utter shame, as it is today. 8 But now for a brief moment favor has been shown by the LORD our God, to leave us a remnant and to give us a secure hold 9 9:8 Hebrew nail, or tent-pin within his holy place, that our God may brighten our eyes and grant us a little reviving in our slavery. 9 For we are slaves. Yet our God has not forsaken us in our slavery, but has extended to us his steadfast love before the kings of Persia, to grant us some reviving to set up the house of our God, to repair its ruins, and to give us protection 10 9:9 Hebrew a wall in Judea and Jerusalem.
10 And now, O our God, what shall we say after this? For we have forsaken your commandments, 11 which you commanded by your servants the prophets, saying, ‘The land that you are entering, to take possession of it, is a land impure with the impurity of the peoples of the lands, with their abominations that have filled it from end to end with their uncleanness. 12 Therefore do not give your daughters to their sons, neither take their daughters for your sons, and never seek their peace or prosperity, that you may be strong and eat the good of the land and leave it for an inheritance to your children forever.’ 13 And after all that has come upon us for our evil deeds and for our great guilt, seeing that you, our God, have punished us less than our iniquities deserved and have given us such a remnant as this, 14 shall we break your commandments again and intermarry with the peoples who practice these abominations? Would you not be angry with us until you consumed us, so that there should be no remnant, nor any to escape? 15 O LORD, the God of Israel, you are just, for we are left a remnant that has escaped, as it is today. Behold, we are before you in our guilt, for none can stand before you because of this.”
1 While Ezra prayed and made confession, weeping and casting himself down before the house of God, a very great assembly of men, women, and children, gathered to him out of Israel, for the people wept bitterly. 2 And Shecaniah the son of Jehiel, of the sons of Elam, addressed Ezra: “We have broken faith with our God and have married foreign women from the peoples of the land, but even now there is hope for Israel in spite of this. 3 Therefore let us make a covenant with our God to put away all these wives and their children, according to the counsel of my lord 11 10:3 Or of the Lord and of those who tremble at the commandment of our God, and let it be done according to the Law. 4 Arise, for it is your task, and we are with you; be strong and do it.” 5 Then Ezra arose and made the leading priests and Levites and all Israel take an oath that they would do as had been said. So they took the oath.
6 Then Ezra withdrew from before the house of God and went to the chamber of Jehohanan the son of Eliashib, where he spent the night, 12 10:6 Probable reading; Hebrew where he went neither eating bread nor drinking water, for he was mourning over the faithlessness of the exiles. 7 And a proclamation was made throughout Judah and Jerusalem to all the returned exiles that they should assemble at Jerusalem, 8 and that if anyone did not come within three days, by order of the officials and the elders all his property should be forfeited, and he himself banned from the congregation of the exiles.
9 Then all the men of Judah and Benjamin assembled at Jerusalem within the three days. It was the ninth month, on the twentieth day of the month. And all the people sat in the open square before the house of God, trembling because of this matter and because of the heavy rain. 10 And Ezra the priest stood up and said to them, “You have broken faith and married foreign women, and so increased the guilt of Israel. 11 Now then make confession to the LORD, the God of your fathers and do his will. Separate yourselves from the peoples of the land and from the foreign wives.” 12 Then all the assembly answered with a loud voice, “It is so; we must do as you have said. 13 But the people are many, and it is a time of heavy rain; we cannot stand in the open. Nor is this a task for one day or for two, for we have greatly transgressed in this matter. 14 Let our officials stand for the whole assembly. Let all in our cities who have taken foreign wives come at appointed times, and with them the elders and judges of every city, until the fierce wrath of our God over this matter is turned away from us.” 15 Only Jonathan the son of Asahel and Jahzeiah the son of Tikvah opposed this, and Meshullam and Shabbethai the Levite supported them.
16 Then the returned exiles did so. Ezra the priest selected men, 13 10:16 Syriac; Hebrew And there were selected Ezra heads of fathers' houses, according to their fathers' houses, each of them designated by name. On the first day of the tenth month they sat down to examine the matter; 17 and by the first day of the first month they had come to the end of all the men who had married foreign women.
18 Now there were found some of the sons of the priests who had married foreign women: Maaseiah, Eliezer, Jarib, and Gedaliah, some of the sons of Jeshua the son of Jozadak and his brothers. 19 They pledged themselves to put away their wives, and their guilt offering was a ram of the flock for their guilt. 14 10:19 Or as their reparation 20 Of the sons of Immer: Hanani and Zebadiah. 21 Of the sons of Harim: Maaseiah, Elijah, Shemaiah, Jehiel, and Uzziah. 22 Of the sons of Pashhur: Elioenai, Maaseiah, Ishmael, Nethanel, Jozabad, and Elasah.
23 Of the Levites: Jozabad, Shimei, Kelaiah (that is, Kelita), Pethahiah, Judah, and Eliezer. 24 Of the singers: Eliashib. Of the gatekeepers: Shallum, Telem, and Uri.
25 And of Israel: of the sons of Parosh: Ramiah, Izziah, Malchijah, Mijamin, Eleazar, Hashabiah, 15 10:25 Septuagint; Hebrew Malchijah and Benaiah. 26 Of the sons of Elam: Mattaniah, Zechariah, Jehiel, Abdi, Jeremoth, and Elijah. 27 Of the sons of Zattu: Elioenai, Eliashib, Mattaniah, Jeremoth, Zabad, and Aziza. 28 Of the sons of Bebai were Jehohanan, Hananiah, Zabbai, and Athlai. 29 Of the sons of Bani were Meshullam, Malluch, Adaiah, Jashub, Sheal, and Jeremoth. 30 Of the sons of Pahath-moab: Adna, Chelal, Benaiah, Maaseiah, Mattaniah, Bezalel, Binnui, and Manasseh. 31 Of the sons of Harim: Eliezer, Isshijah, Malchijah, Shemaiah, Shimeon, 32 Benjamin, Malluch, and Shemariah. 33 Of the sons of Hashum: Mattenai, Mattattah, Zabad, Eliphelet, Jeremai, Manasseh, and Shimei. 34 Of the sons of Bani: Maadai, Amram, Uel, 35 Benaiah, Bedeiah, Cheluhi, 36 Vaniah, Meremoth, Eliashib, 37 Mattaniah, Mattenai, Jaasu. 38 Of the sons of Binnui: 16 10:38 Septuagint; Hebrew Bani, Binnui Shimei, 39 Shelemiah, Nathan, Adaiah, 40 Machnadebai, Shashai, Sharai, 41 Azarel, Shelemiah, Shemariah, 42 Shallum, Amariah, and Joseph. 43 Of the sons of Nebo: Jeiel, Mattithiah, Zabad, Zebina, Jaddai, Joel, and Benaiah. 44 All these had married foreign women, and some of the women had even borne children. 17 10:44 Or and they put them away with their children
The book of Ezra never declares its author, and the book’s contents make it difficult to determine when it was written. Ezra 1–6 recounts events that occurred long before Ezra’s time. Ezra 7:27–9:15 clearly comes from Ezra’s own hand, since it is written in the first person. Ezra 7:1–26 and 10:1–44 describe events in Ezra’s time, but are written in the third person. It is possible Ezra may have combined the other materials with his autobiographical writings to form the book. Or, a later historian may have collected all the portions to describe Israelite history from c. 538–433 B.C. Many scholars believe that the same author wrote Ezra, Nehemiah, and 1–2 Chronicles. In ancient times, Ezra and Nehemiah were counted as one book. The events narrated in Ezra–Nehemiah occur over a century: Ezra 1–6 covers 538–515 B.C.; Ezra 7–Nehemiah 13 covers 458–433 B.C.
The theme of Ezra is faithfulness to the Lord, both in keeping the Mosaic law (7:6) and in worship. Because of his concern about worship, Ezra stresses the importance of rebuilding the temple.
As the people return from exile in Babylon to the Promised Land, they are under threat from the non-Jews living there. Having been driven from the land previously because of their sin, they also need to learn once again how to live in covenant with God. The land must be restored through the physical presence of God’s people, and the people must revive a spiritual commitment to serve God alone. As the temple is rebuilt and more exiles come back to the land, the people start to reestablish the nation that God had promised Abraham. As the priests return and begin to teach the people how to love God and live according to his ways, the people recommit themselves to the Lord.
The book of Ezra encourages the postexilic community toward pure worship and holy behavior. Ezra calls the people back to covenant loyalty and obedience to the Mosaic law. The book rejoices in God’s provision in returning them to the land, rebuilding the temple, and calling his people back to himself. The book also warns against falling away again through sin and against serving other gods. The remnant of Israel should persevere in hope, repent in humility, and live in obedience.
During the time of Ezra the Persian Empire had reached its greatest extent, engulfing nearly the entire Near East. In 539 B.C. the Persians under Cyrus the Great defeated the Babylonians and absorbed their territory into the empire, including the lands of Israel and Judah (known as Beyond the River). The next year Cyrus allowed the people of Judah to return home under the leadership of Zerubbabel and rebuild the temple of the Lord. Later, around 458 B.C., another group of Judean exiles returned under Ezra’s leadership.
The prophecy about Cyrus. King Cyrus of Persia would one day make it possible for the Jews to return home from their exile in Babylon (see the book of Ezra). Isaiah predicted this great event, even mentioning Cyrus by name (Isa. 44:28; 45:1), some 150 years before Cyrus’s time.
An unscheduled assembly in Jerusalem. Three times each year, all the people of Israel were to gather in Jerusalem: Passover, Pentecost, and the Feast of Tabernacles. The unscheduled meeting in 10:9 took place in early winter, when it would have been cold and rainy in Jerusalem.
The faithful remnant. In many places, the Bible speaks of a “remnant,” that is, a relatively small group of people, who will remain faithful to the Lord (23:3; compare Ezra 9:8; Isa. 10:20; Rom. 11:5).
The Hebrew calendar was composed of 12 lunar months, each of which began when the thin crescent moon was first visible at sunset. They were composed of approximately 29/30 days and were built around the agricultural seasons. Apparently some of the names of the months were changed after the time of Israel’s exile in Babylon (e.g., the first month of Abib changed to Nisan; for dates of the exile, see p. 31). The months of the Hebrew calendar (left column) are compared to the corresponding months of the modern (Gregorian) calendar shown in the center column. Biblical references (in the third column) indicate references to the Hebrew calendar cited in the Bible.
*Periodically, a 13th month was added so that the lunar calendar would account for the entire solar year.
Event | Year | Reference |
---|---|---|
Cyrus king of Persia captures Babylon | 539 B.C. | Dan. 5:30–31 |
First year of King Cyrus; issues proclamation freeing Jewish exiles to return | 538–537 | Ezra 1:1–4 |
Jewish exiles, led by Sheshbazzar, return from Babylon to Jerusalem | 537? | Ezra 1:11 |
Altar rebuilt | 537 | Ezra 3:1–2 |
Temple rebuilding begins | 536 | Ezra 3:8 |
Adversaries oppose the rebuilding | 536–530 | Ezra 4:1–5 |
Temple rebuilding ceases | 530–520 | Ezra 4:24 |
Temple rebuilding resumes (2nd year of Darius) | 520 | Ezra 5:2; compare Hag. 1:14 |
Temple construction completed (6th year of Darius) | 516 | Ezra 6:15 |
Ezra departs from Babylon to Jerusalem (arrives in 7th year of Artaxerxes) | 458 | Ezra 7:6–9 |
Men of Judah and Benjamin assemble at Jerusalem | 458 | Ezra 10:9 |
Officials conduct three-month investigation | 458–457 | Ezra 10:16–17 |
Ezra 8:1–14 The party returning with Ezra was a considerable addition to Judah, numbered here according to the heads of their fathers’ houses, that is, heads of families (v. 1). There are two priestly divisions, namely, Phinehas and Ithamar. These were the remaining sons of Aaron following the judgment on Nadab and Abihu (Lev. 10:1–7). Ezra was of the line of Phinehas (Ezra 7:5). Daniel (8:2) is otherwise unknown; he is not the Daniel carried off to Babylon in 605 B.C. A third division is a line of David (8:2; for Hattush, see 1 Chron. 3:22). Ezra’s party aims to replenish the priesthood, and perhaps also to renew the claims of the Davidic house to rule in Judah.
Ezra 8:17–19 Nothing is known of Iddo or of Casiphia. But apparently there were Levites and temple servants (see 2:43–54; 1 Chron. 9:2) in Casiphia, perhaps training for when there would be a temple again in Jerusalem. Mahli and Merari belong to the same Levitical family (Num. 3:33).
Ezra 8:22–23 On the power of his wrath, see 6:10; 7:23. Contrast Ezra’s policy in 8:22 with Nehemiah’s (Neh. 2:9). and he listened to our entreaty. God’s control of historical events is the background for this entire book (see Ezra 8:31; also note on 1:1).
Ezra 8:26 The amounts of silver and gold are extraordinarily large, the silver weighing around 25 tons (22 metric tons) and the gold 3.75 tons (3.4 metric tons).
Ezra 8:28–30 The priests themselves are holy to the LORD (Ex. 29:1). They are set aside for his service, as are the precious metals and vessels donated (see Ex. 30:26–29).
Ezra 8:31 The group sets out on the twelfth day of the first month (Nisan, March/April). The plan to leave on the first day (7:9) had been delayed by the need to send for more Levites. he delivered us from the hand of the enemy. Whether there were actual attacks on the group is not said, but God’s protection on the journey from Babylon recalls the exodus of Israel from Egypt.
The Hebrew calendar was composed of 12 lunar months, each of which began when the thin crescent moon was first visible at sunset. They were composed of approximately 29/30 days and were built around the agricultural seasons. Apparently some of the names of the months were changed after the time of Israel’s exile in Babylon (e.g., the first month of Abib changed to Nisan; for dates of the exile, see p. 31). The months of the Hebrew calendar (left column) are compared to the corresponding months of the modern (Gregorian) calendar shown in the center column. Biblical references (in the third column) indicate references to the Hebrew calendar cited in the Bible.
*Periodically, a 13th month was added so that the lunar calendar would account for the entire solar year.
Ezra 8:32–34 We came to Jerusalem. This was on the first day of the fifth month (Ab, July/August), after nearly four months of travel (see note on 7:9).
Ezra 8:35 For the first time, these exiles see and worship at the rebuilt temple.
Ezra 7:1–8:36 Ezra the Priest Comes to Jerusalem to Establish the Law of Moses. The text now skips ahead 57 years (see note on 7:1–7). Ezra the scribe is charged by King Artaxerxes to establish the Law of Moses in Jerusalem. This section tells of Ezra’s commission, his journey, and his companions.
8:1–36 Ezra Journeys to Jerusalem with a New Wave of Returnees, Bearing Royal Gifts for the Temple. This section gives a more extended account of Ezra’s return to Jerusalem. Readers learn of those who returned with Ezra (vv. 1–14), how he recruited additional priests (vv. 15–20), their prayer for the journey (vv. 21–23), and Ezra’s provision for the temple (vv. 24–36).
Ezra 9:1–2 For the peoples of the lands, see note on 3:3. the Canaanites, the Hittites, the Perizzites, the Jebusites, . . . and the Amorites. These were among the seven idolatrous nations Israel was commanded to drive out of the land (see Deut. 7:1–5). The Ammonites and Moabites lived east of the Jordan, outside of the Promised Land, and were especially hostile to Israel (Deut. 23:3–4). Some Israelites had taken wives from foreign nations who worshiped other gods. Such people could join the people of Israel, however, if they were willing to follow the Lord God alone (see note on Ezra 6:21). Their abominations (9:1) refers to their worship of other gods and the wicked practices that went with such worship (Deut. 12:31). The issue was not ethnic purity (see Ezra 6:21); intermarriage could lead to spiritual unfaithfulness, and so it was forbidden (Deut. 7:3). The holy race is literally “holy seed/offspring” and refers to the “offspring” of Abraham (Gen. 12:1–3; 15:5; 17:7–8). Isaiah uses the term “holy seed” to describe the surviving remnant of Israel that would be brought to life again after the terrible judgment of the exile (Isa. 6:13).
Ezra 9:3 Ezra mourns that the “holy race” has compromised its newly won salvation by returning to the sins that had brought judgment in the first place.
Ezra 9:6–7 Ezra confesses for the community, beginning with the historic sins of Israel that had led to the Babylonian exile. our iniquities . . . our guilt. These two strong terms are each repeated twice. Ezra knows that his people had deserved to be exiled because of their sins.
Ezra 9:7 the days of our fathers. The time before the exile (see Zech. 1:4). The terms sword, captivity, plundering, and shame sum up the disasters experienced for failing to keep the covenant. They also bring to mind the consequences for disobedience noted in Lev. 26:14–39 and Deut. 28:15–68 (see 2 Kings 17:20; Jer. 24:9–10).
Ezra 9:8 For a brief moment, that is, for the time following Cyrus’s edict, Israel has enjoyed God’s favor. It has actually been nearly a century, but that is “brief” compared to Israel’s long history. Ezra refers to the returned exiles as the remnant, as does Nehemiah (Neh. 1:2; see also Isa. 10:20–22; Jer. 24:8). His holy place refers to the temple and, more broadly, to the land of Judah.
The faithful remnant. In many places, the Bible speaks of a “remnant,” that is, a relatively small group of people, who will remain faithful to the Lord (23:3; compare Ezra 9:8; Isa. 10:20; Rom. 11:5).
Ezra 9:9 we are slaves. The exiles remain under the authority of Persia (see Neh. 9:36–37). Even so, God has shown the steadfast love that characterizes his covenant with Israel. He expects the same from Israel in return (compare Hos. 6:6). Judea. See note on Ezra 2:69.
Ezra 9:10–12 Ezra alludes to Deut. 7:1–5 and the community’s unlawful intermarriage. impure . . . impurity . . . uncleanness. The indigenous people’s way of life and worship is totally incompatible with the life and worship required by the holy God of Israel.
Ezra 10:3 Shecaniah’s belief that “there is hope for Israel” (v. 2) depends on their making a covenant with God. In this case it means a binding promise to put away the foreign wives and their children. This is not the usual expression for “divorce” and may also imply that these were not proper marriages. It simply means “bring out,” in effect removing them from the community. Thus, the situation is not the same as 1 Cor. 7:12–14, where Paul tells Christians not to divorce their unbelieving spouses. This account in Ezra describes an unusual situation and does not call for divorcing unbelieving spouses today. the counsel of my lord (that is, Ezra). Ezra may have already outlined a plan for taking care of the foreign wives and their children, even though it is not recorded here (but see note on Ezra 10:18–44). according to the Law. That is, Deut. 7:1–5. those who tremble. See note on Ezra 9:4.
Ezra 10:7–8 assemble at Jerusalem. This was a special gathering. Survival of the community was at stake. banned from the congregation. Anyone who refused to participate in the plan to renounce the foreign wives and children would also be removed from the community.
Ezra 10:9 The ninth month, Chislev, is roughly December, the time of the so-called early rains. The people are trembling partly for fear of God (as in 9:4) and partly because they are cold and wet in the heavy rain.
An unscheduled assembly in Jerusalem. Three times each year, all the people of Israel were to gather in Jerusalem: Passover, Pentecost, and the Feast of Tabernacles. The unscheduled meeting in 10:9 took place in early winter, when it would have been cold and rainy in Jerusalem.
Ezra 10:10 increased the guilt of Israel. The return from exile had signified that Israel’s past sins had been forgiven (Isa. 40:1–2). Ezra now points to renewed sin, and possibly the renewed wrath of God.
Ezra 10:11 Make confession could also be translated in other contexts as “give thanks or praise” (compare Josh. 7:19 and ESV footnote). Rightful confession is itself a kind of worship.
Ezra 10:14 wrath of our God. See note on v. 10.
An unscheduled assembly in Jerusalem. Three times each year, all the people of Israel were to gather in Jerusalem: Passover, Pentecost, and the Feast of Tabernacles. The unscheduled meeting in 10:9 took place in early winter, when it would have been cold and rainy in Jerusalem.
10:1–17 The People Agree to Dissolve the Marriages. Ezra prays, and the people confess their sin (vv. 1–2). They agree to do God’s will (vv. 3–5). Ezra seeks a solution (vv. 6–8), which is for them to separate from their wives (vv. 9–12), and the people obey (vv. 13–17).
Ezra 10:16–17 examine the matter. Thorough inquiry was a part of judges’ duties (see Deut. 17:4). The whole inquiry took three months.
The Hebrew calendar was composed of 12 lunar months, each of which began when the thin crescent moon was first visible at sunset. They were composed of approximately 29/30 days and were built around the agricultural seasons. Apparently some of the names of the months were changed after the time of Israel’s exile in Babylon (e.g., the first month of Abib changed to Nisan; for dates of the exile, see p. 31). The months of the Hebrew calendar (left column) are compared to the corresponding months of the modern (Gregorian) calendar shown in the center column. Biblical references (in the third column) indicate references to the Hebrew calendar cited in the Bible.
*Periodically, a 13th month was added so that the lunar calendar would account for the entire solar year.
Event | Year | Reference |
---|---|---|
Cyrus king of Persia captures Babylon | 539 B.C. | Dan. 5:30–31 |
First year of King Cyrus; issues proclamation freeing Jewish exiles to return | 538–537 | Ezra 1:1–4 |
Jewish exiles, led by Sheshbazzar, return from Babylon to Jerusalem | 537? | Ezra 1:11 |
Altar rebuilt | 537 | Ezra 3:1–2 |
Temple rebuilding begins | 536 | Ezra 3:8 |
Adversaries oppose the rebuilding | 536–530 | Ezra 4:1–5 |
Temple rebuilding ceases | 530–520 | Ezra 4:24 |
Temple rebuilding resumes (2nd year of Darius) | 520 | Ezra 5:2; compare Hag. 1:14 |
Temple construction completed (6th year of Darius) | 516 | Ezra 6:15 |
Ezra departs from Babylon to Jerusalem (arrives in 7th year of Artaxerxes) | 458 | Ezra 7:6–9 |
Men of Judah and Benjamin assemble at Jerusalem | 458 | Ezra 10:9 |
Officials conduct three-month investigation | 458–457 | Ezra 10:16–17 |
Ezra 9:1–10:44 Ezra Discovers and Confronts the Problem of Intermarriage. Ezra discovers that the Jewish community has mixed with idolatrous non-Jewish groups in religion and in marriage. He leads the community in repentance and in a systematic separation from the foreign women and their children.
10:18–44 List of Those Who Were Implicated. The list of around a hundred names may suggest a more limited problem than one might have expected. In that case, the severe reaction of Ezra and the community recognizes the danger they all could face because of the actions of a few (see Deut. 17:7). The extensive inquiry must have considered each case separately (see Ezra 10:16–17). In some cases, a foreign wife and her children may have adopted Israel’s religion, as permitted in 6:21. Those who were turned away probably returned to their non-Jewish families.
The book of Ezra never declares its author, and the book’s contents make it difficult to determine when it was written. Ezra 1–6 recounts events that occurred long before Ezra’s time. Ezra 7:27–9:15 clearly comes from Ezra’s own hand, since it is written in the first person. Ezra 7:1–26 and 10:1–44 describe events in Ezra’s time, but are written in the third person. It is possible Ezra may have combined the other materials with his autobiographical writings to form the book. Or, a later historian may have collected all the portions to describe Israelite history from c. 538–433 B.C. Many scholars believe that the same author wrote Ezra, Nehemiah, and 1–2 Chronicles. In ancient times, Ezra and Nehemiah were counted as one book. The events narrated in Ezra–Nehemiah occur over a century: Ezra 1–6 covers 538–515 B.C.; Ezra 7–Nehemiah 13 covers 458–433 B.C.
The theme of Ezra is faithfulness to the Lord, both in keeping the Mosaic law (7:6) and in worship. Because of his concern about worship, Ezra stresses the importance of rebuilding the temple.
As the people return from exile in Babylon to the Promised Land, they are under threat from the non-Jews living there. Having been driven from the land previously because of their sin, they also need to learn once again how to live in covenant with God. The land must be restored through the physical presence of God’s people, and the people must revive a spiritual commitment to serve God alone. As the temple is rebuilt and more exiles come back to the land, the people start to reestablish the nation that God had promised Abraham. As the priests return and begin to teach the people how to love God and live according to his ways, the people recommit themselves to the Lord.
The book of Ezra encourages the postexilic community toward pure worship and holy behavior. Ezra calls the people back to covenant loyalty and obedience to the Mosaic law. The book rejoices in God’s provision in returning them to the land, rebuilding the temple, and calling his people back to himself. The book also warns against falling away again through sin and against serving other gods. The remnant of Israel should persevere in hope, repent in humility, and live in obedience.
During the time of Ezra the Persian Empire had reached its greatest extent, engulfing nearly the entire Near East. In 539 B.C. the Persians under Cyrus the Great defeated the Babylonians and absorbed their territory into the empire, including the lands of Israel and Judah (known as Beyond the River). The next year Cyrus allowed the people of Judah to return home under the leadership of Zerubbabel and rebuild the temple of the Lord. Later, around 458 B.C., another group of Judean exiles returned under Ezra’s leadership.
The prophecy about Cyrus. King Cyrus of Persia would one day make it possible for the Jews to return home from their exile in Babylon (see the book of Ezra). Isaiah predicted this great event, even mentioning Cyrus by name (Isa. 44:28; 45:1), some 150 years before Cyrus’s time.
Roughly 60 years after the first wave of Israelites return to Jerusalem to rebuild the Temple, we find that Ezra, a teacher and scholar of the Torah, has returned to Jerusalem with the second wave of Israelites under the approval of King Artaxerxes. Ezra's intention was "to study the Law of the LORD, and to do it and to teach his statutes and rules in Israel." (Ezra 7:10)
After a treacherous journey from Babylon, the exiles arrived in Jerusalem to find that a number of the first wave of Israelites had married foreigners. This was greatly upsetting to the leaders of the returning Israelites. The returned Israelites had failed to adhere to God's command to remain holy and set apart; they had not "separated themselves from the local residents who practice detestable things similar to those of the Canaanites . . . ." (Ezra 9:1, NET). In response, a devastated Ezra led God's people in a heartfelt prayer of grief and repentance over their sin, asking God: "[S]hall we break your commandments again and intermarry with the peoples who practice these abominations?" (Ezra 9:14) Shecaniah, on behalf of the large crowd of Israelites who gathered around Ezra, proposed that they enact a covenant with God to "put away all these wives and their children" (Ezra 10:3).
After affirming that they would do as Ezra instructed, a process was approved to ensure the separation: "Let all those in our towns who have married foreign women come at an appointed time, and with them the elders of each town and its judges, until the hot anger of our God is turned away from us in this matter." (Ezra 10:12-14) Thus, the elders and judges of each community would decide the outcome for the intermarriages. This process highlights the likelihood that, as Ezra 6:21 acknowledges, some of the foreign women may have joined in worshiping the God of Israel and were permitted to remain in the marriage and the land, while others may have continued in their denial of the one true God and were "put away." What a sweet picture of God's gracious heart of provision for the foreigner and sojourner, despite the unfaithfulness of His people (Deuteronomy 10:17-19)!
As someone who still grapples daily with the idea of grace after walking with Jesus for 18 years, I see a lot of myself in these chapters. Like the Israelites, I'm quick to stray from God's commands. And like Ezra, I'm quick to feel shame deeply (Ezra 9:6), punishing myself and others in ways that don't reflect the gracious heart of God, who sent His Son to set us free (Romans 8:1). I easily recognize God's intolerance for sin, forgetting His gentleness toward His people. The important contextual difference is that my sin is now viewed through the lens of Christ! Praise God for the finality of Jesus' sacrifice, fulfilling the Law once and for all, and freeing all who trust in Him! (Hebrews 10:11-14)
This month's memory verse
"The Lord gave, and the Lord has taken away; blessed be the name of the Lord.”
1. In what ways do you struggle to trust that God will deal rightly with sin committed by or against you? What parts of your story might contribute to these beliefs?
2. Ezra's prayer is full of both conviction (which is good and from the Holy Spirit) and shame. How might your prayers of confession look different in light of Jesus' death and resurrection? (Romans 8:1: in Christ we are free from condemnation!)
3. What steps might God be asking you to take to "put away" sin in your life (not as punishment, but as a means of greater intimacy with and worship of God)?