Ezra
Ezr 1:11a Now vv. 1-3: 2 Chron. 36:22-23
[ par. 1 2 3 ]
Ezr 1:11 [1] Ezra, Nehemiah, and Esther, the last three books of the history of God’s chosen people in the Old Testament, are related to God’s chosen people in their captivity (2 Chron. 36:17-21). Ezra concerns the return of God’s people from their captivity (cf. Daniel, Haggai, Zechariah, and Malachi) to Jerusalem to rebuild the temple, and Nehemiah concerns the repair, the rebuilding, of the city. Esther presents to us a pattern of how the omnipresent and omnipotent God becomes the hiding God who secretly preserves and cares for His chosen people in their captivity.
Ezr 1:11 [2] The book of Ezra provides a record of the two returns of the children of Israel from their captivity, which fulfilled God’s promise, spoken through Jeremiah, that the captivity would last only seventy years (Jer. 25:11-12; 29:10; 2 Chron. 36:21-22; Dan. 9:2). The first return was under the kingly leadership of Zerubbabel (chs. 1—6), a descendant of the royal family of David who was appointed to be the governor of Judah by Cyrus (5:14; cf. note 81). The second return was under the priestly leadership of Ezra (chs. 7—10).
Ezr 1:11 [3] The return of Israel to Jerusalem from their captivity was crucial in four points: (1) it recovered the purpose of God’s calling Israel to make them His testimony according to His law (see note 11 in Exo. 20); (2) it recovered the oneness of Israel on the unique ground of Jerusalem (Deut. 12:5, 11-14); (3) it recovered Israel’s enjoyment of the good land promised by God; and (4) it allowed God to fulfill His intention of having His house built and His kingdom established on the Satan-usurped earth in order to carry out His eternal economy through Israel’s participation in and enjoyment of the good land. All the foregoing crucial points typify today’s recovery of the church life, which is a recovery of the church out of captivity in the great Babylon (Rev. 17:1-6) back to the unique ground of God’s choice, the ground of oneness.
Ezr 1:1b word Jer. 25:12-13; 29:10
Ezr 1:12c stirred Ezra 1:5; Hag. 1:14; cf. 1 Chron. 5:26
At the expiration of the seventy years of the captivity in Babylon, the omnipotent, sovereign God moved in a hidden way to stir up King Cyrus openly to release the Israelite captives to go back to their own land to build up God’s temple (vv. 1-4). The stirring up of the spirit of Cyrus and the spirits of the leaders of the tribes of Judah, Benjamin, and Levi (v. 5) was a work of the hiding God (see note 11, par. 1, in Esth. 1) for His move to rebuild His house in Jerusalem.
Ezr 1:13 Cyrus
Because Cyrus not only issued the decree ordering the captives of Israel to go back to Jerusalem and rebuild the house of God there (vv. 2-4) but also cooperated in this matter (vv. 7-11), he is called God’s shepherd, one who would fulfill God’s desire (Isa. 44:28), and God’s anointed, one who would serve God’s purpose (Isa. 45:1-4, 13).
Ezr 1:2a Cyrus Isa. 44:28; 45:1, 13
Ezr 1:2b God 2 Chron. 20:6; Ezra 6:9-10; Jonah 1:9; Rev. 11:13
Ezr 1:21 house
The particular intention of the recovery of Israel from their captivity was to rebuild the temple as God’s house on the earth among His elect and to re-establish the kingdom of God on the earth for the accomplishing of God’s eternal economy. Likewise, the particular intention of the Lord’s recovery of the church in this age is to have all the saints come together in their localities to be built up together as the house of God in many cities (Eph. 2:22 and notes; Rev. 1:11 and note). Through such a house God will have His kingdom for the carrying out of His economy.
Ezr 1:71a vessels Ezra 5:14; 6:5; 2 Kings 24:13; 2 Chron. 36:7; Dan. 5:2-3
The gold and silver vessels of the house of God typify the experiences of the various aspects of Christ in His redemption (silver) and in His divine nature (gold). These experiences are the means to serve Christ as food to God’s people. The return of the vessels from Babylon to Jerusalem typifies the return of Christ’s riches to the unique ground of the genuine oneness of the church to enrich the recovery of the church. See note 242 in Isa. 22.
Ezr 1:81a Sheshbazzar Ezra 5:14
Perhaps the Babylonian name of Zerubbabel; also mentioned in 5:14, 16.
Ezr 1:9a their cf. Ezra 8:25-30
Ezr 2:1a Now vv. 1-70: Neh. 7:6-73
Ezr 2:1b carried 2 Kings 24:14-16; 25:11; 2 Chron. 36:20
Ezr 2:41a Asaph 1 Chron. 6:39
Ezr 2:42a gatekeepers 1 Chron. 9:17-18
Ezr 2:43a temple 1 Chron. 9:2; Neh. 11:3
Ezr 2:61a Barzillai 2 Sam. 17:27; 19:31
Ezr 2:63a Urim Exo. 28:30
Ezr 2:64a The vv. 64-67: Neh. 7:66-69
Ezr 2:68a And vv. 68-69: Neh. 7:70-72
Ezr 3:1a one Neh. 8:1; Judg. 20:1; Acts 2:46; 4:32
Ezr 3:21a Jeshua Neh. 12:1, 7; cf. Hag. 1:1, 12, 14; 2:2, 4; Zech. 3:1, 3, 6, 8-9
I.e., Joshua the high priest (cf. Hag. 1:1 and Zech. 3:1).
Ezr 3:2b Zerubbabel Ezra 5:2; 1 Chron. 3:19; Matt. 1:12; Luke 3:27
Ezr 3:2c burnt Deut. 12:5-6
Ezr 3:2d man Deut. 33:1
Ezr 3:3a morning Exo. 29:39; Num. 28:4
Ezr 3:41a Feast Lev. 23:34; Neh. 8:14-17; Zech. 14:16
The keeping of the Feast of Tabernacles and the offering of the daily burnt offerings and the offerings of the new moons and of all the appointed feasts of Jehovah (vv. 4-6a) indicate that Israel recovered the worship of God, which had been lost for at least seventy years.
Ezr 3:4b daily Num. 29:12-38
Ezr 3:5a new Num. 28:11-15
Ezr 3:5b appointed Num. 29:39
Ezr 3:7a food Acts 12:20
Ezr 3:7b cedar 2 Sam. 5:11; 1 Kings 5:6
Ezr 3:7c Cyrus Ezra 1:2-3; 6:3
Ezr 3:8a Zerubbabel Ezra 2:2; 4:3
Ezr 3:8b twenty 1 Chron. 23:24
Ezr 3:10a sons 1 Chron. 16:4-6; 25:1-2
Ezr 3:11a foundation 2 Chron. 3:3; cf. 2 Chron. 7:3
Ezr 4:11a adversaries cf. Neh. 4:1-11
These were people brought from Babylon and Assyria by the king of Assyria to inhabit Samaria (2 Kings 17:24 and note; John 4:9 and note). Imitating Israel in seeking God and sacrificing to God, they pretended to help the rebuilding of the house of Jehovah, but they were rejected by Zerubbabel, Joshua, and the rest of the heads of the fathers’ houses (vv. 1-3).
Ezr 4:2a Assyria 2 Kings 17:23-24
Ezr 4:3a nothing cf. Neh. 2:20
Ezr 4:4a weakened Neh. 6:9; Jer. 38:4
Ezr 4:7b Aramaic 2 Kings 18:26; Dan. 2:4
Ezr 4:81 Rehum
From here through 6:18 the text is in Aramaic, not in Hebrew.
Ezr 4:10a Samaria Matt. 10:5
Ezr 4:12a rebuilding cf. Neh. 2:17; 6:15
Ezr 4:141 we
A figurative expression meaning to be supported by the king.
Ezr 4:20a ruled 1 Kings 4:21; 2 Chron. 9:26
Ezr 5:11 prophets
[ par. 1 2 3 ]
Ezr 5:11 [1] The rebuilding work continued through the encouragement and help of the prophesying of the prophets Haggai and Zechariah (vv. 1-2). In God’s theocratic administration among the people of Israel, there were three offices: the priests, the kings, and the prophets. The responsibility of the high priest was to bring the matters concerning God’s people into God’s presence and wait on God for His instant speaking through the Urim and the Thummim (Exo. 28:30 and notes). The high priest then passed on God’s decision and instructions to the king, who was responsible in God’s administration to carry them out. Whenever the priests and the kings became weak and inadequate, God raised up the prophets to speak for Him in order to strengthen and assist the priesthood and the kingship (1 Sam. 3:11-21; 2 Sam. 12:1-25). See note 211 in Num. 27 and note 181 in Deut. 16.
Ezr 5:11 [2] For the building of God’s dwelling place on earth, the ministries of both the priesthood and the kingship are needed. The tabernacle was raised up through Aaron, the high priest, and Moses, representing the divine authority; the temple was built under the high priest and Solomon the king; the rebuilding of the temple was accomplished through the priesthood of Joshua and the authority of Zerubbabel, the governor of Judah (Hag. 1:1). In the building of the recovered temple both Joshua and Zerubbabel became somewhat weak and discouraged. Therefore, God used the prophets Haggai and Zechariah to speak for Him and to strengthen and encourage Joshua and Zerubbabel (see the books of Haggai and Zechariah).
Ezr 5:11 [3] In God’s economy the priesthood and the kingship will remain forever (Rev. 22:3, 5), whereas in the age of the millennium and in eternity the prophethood will not be needed (Dan. 9:24 and note 4).
Ezr 5:2a Zerubbabel 1 Chron. 3:19; Ezra 3:2; Matt. 1:12; Luke 3:27
Ezr 5:2b build Hag. 1:12-14; cf. Ezra 6:14
Ezr 5:5a eye Psa. 33:18; 34:15; 1 Pet. 3:12
Ezr 5:11a God cf. Ezra 6:9, 10; Psa. 136:26; Dan. 2:19, 44; Rev. 11:13
Ezr 5:11b house 1 Kings 6:1
Ezr 5:12a Nebuchadnezzar 2 Kings 24:1-2; 25:8-11
Ezr 5:14a vessels Ezra 1:7-8; 6:5
Ezr 5:14b Sheshbazzar Ezra 1:8
Ezr 6:5a vessels Ezra 1:7-8; 5:14
Ezr 6:10a pray cf. Jer. 29:7; 1 Tim. 2:1-2
Ezr 6:12a name Exo. 20:24; Deut. 12:5; 1 Kings 9:3
Ezr 6:14a prophesying Ezra 5:1-2
Ezr 6:14c Cyrus Ezra 1:1-2; 5:13; 6:3
Ezr 6:14d Darius Ezra 4:24; 6:12
Ezr 6:14e Artaxerxes Ezra 7:1; Neh. 2:1
Ezr 6:16a dedication Num. 7:10; Deut. 20:5; 1 Kings 8:63; 2 Chron. 7:5
Ezr 6:18a divisions 1 Chron. 23:6; 24:1; 2 Chron. 8:14; 35:4
Ezr 6:19a fourteenth Exo. 12:6
Ezr 6:20a passover 2 Chron. 30:15; 35:11
Ezr 6:22a Feast Exo. 12:15-20; 13:6-7; 2 Chron. 30:21; 35:17
Ezr 6:22b heart Ezra 7:27; Prov. 21:1
Ezr 6:221 king
The king of Assyria here was Darius king of Persia because Assyria was at that time a part of Persia.
Ezr 7:11 Ezra
[ par. 1 2 ]
Ezr 7:11 [1] The first return of Israel from their captivity (see note 11 in ch. 1) needed the kingly leadership of Zerubbabel, a royal descendant who knew how to govern and who took the lead in building up the altar and the temple. After this, the need shifted from the royal family to the priesthood, to Ezra, a descendant of the high priest Aaron (vv. 1-5). Ezra was not only a priest but also a scribe, a person who was skilled in the law of God (v. 6). As such a one, Ezra had the capacity to meet the need.
Ezr 7:11 [2] After the rebuilding of the temple under the leadership of Zerubbabel, the people were still unruly, for they had become Babylonian in their constitution. Therefore, there was the need for an Ezra, one who was both a priest who served God and also a scribe, a scholar, who was skilled in the Word of God, skilled in the law of Moses. Ezra bore the totality of the heavenly and divine constitution and culture. He brought the people back to the Word of God that they might be re-educated and reconstituted with the heavenly truths in the divine Word. See note 11 in Neh. 8.
Ezr 7:1a Seraiah vv. 1b-5: 1 Chron. 6:4-14
Ezr 7:6a scribe Ezra 7:11-12; Neh. 8:1, 4, 13; 12:26, 36; Matt. 2:4; 23:2; Mark 12:35; cf. Matt. 13:52
Ezr 7:61 request
The first return from Babylon to Jerusalem was initiated by God (1:1, 5). The second return was initiated by Ezra, who went to the king and appealed to him to grant his request. Ezra realized that the first return was not perfect, not complete. He realized that there was the need for someone who was skilled in the law of God and who knew God’s heart, God’s desire, and God’s economy, to help the people to know God not merely in a general way but according to what God had spoken. Ezra had such a capacity, so he volunteered to go to the king and to request a decree from the king permitting the Jews to return to the land of their fathers.
Ezr 7:62b hand Ezra 7:9, 28; 8:18, 22, 31; Neh. 2:8, 18
This book does not speak of the Spirit of God, but the hand of God is mentioned a number of times (see reference 6b). When God’s Spirit works inwardly, that is the Spirit. When God’s Spirit works outwardly, that is God’s hand.
Ezr 7:7a children cf. Ezra 8:1-14
Ezr 7:7c temple Ezra 2:43; 8:17, 20
Ezr 7:101 statutes
See note 64 in Luke 1. Ezra set his heart not only to seek and do the main part of the law of Jehovah but also to teach His statutes, the details, and His ordinances, the verdicts and judgments.
Ezr 7:121 Artaxerxes
From here through 7:26 the text is in Aramaic, not in Hebrew.
Ezr 7:14a seven Esth. 1:13
Ezr 7:25a wisdom cf. 1 Kings 3:28
Ezr 8:20a temple Ezra 2:43; 7:7
Ezr 8:21a fast 2 Chron. 20:3
Ezr 8:251 heave
See notes 21 and 31 in Exo. 25.
Ezr 9:1a not cf. Ezra 6:21; Neh. 9:2; 10:28; Exo. 33:16; Num. 23:9
Ezr 9:21 daughters
God had charged the children of Israel not to intermarry with the peoples of the land when they entered into the good land (v. 12; Deut. 7:1-6). At Ezra’s time not only the common people but even the priests and the Levites had foreign wives (v. 1). Ezra confessed that because of their taking foreign wives Israel despised and neglected their right to enjoy the good land and, as a result, were given by God into captivity (vv. 7, 10-15). Cf. notes 11 in 1 Kings 3 and 142 and 143 in 2 Cor. 6.
Ezr 9:2a holy Mal. 2:11; cf. Deut. 7:6; 1 Cor. 7:14
Ezr 9:2b mingled Psa. 106:35; cf. Deut. 7:3; Josh. 23:12; 2 Cor. 6:14
Ezr 9:5a spread 1 Kings 8:22
Ezr 9:6a embarrassed Job 10:15; Luke 18:13
Ezr 9:6b iniquities Psa. 38:4; 40:12; cf. Psa. 106:6; Dan. 9:5
Ezr 9:8a remnant Ezra 9:14-15; cf. 2 Kings 19:30-31
Ezr 9:8b peg Isa. 22:23
Ezr 9:12a take Deut. 7:3; cf. Ezra 9:2
Ezr 10:1a prayed Neh. 1:4, 6; Dan. 9:20
Ezr 10:1b house 2 Chron. 20:9
Ezr 10:3a covenant 2 Chron. 34:31
Ezr 10:6a ate Deut. 9:18
Ezr 10:19a pledged cf. 2 Kings 10:15; Gal. 2:9
Ezr 10:19b ram Lev. 6:6-7