ezra–nehemiah

Background

Title.  These books were considered as a single work by early rabbis as well as by Josephus. The MT also indicates by its book ending and midpoint markings an assumption of the unity of the books. However, the substantial repetition of Ezra 2 in Nehemiah 7 argues more convincingly for a final redactor’s distinction of the two than the reverse. Perhaps it is best just to see them as companion books, even slightly more so than Luke and Acts.

The books receive their names from their main characters. Some confusion exists, however, in the case of Ezra in that a number of books have been called Esdras. The LXX title I Esdras is the same as Esdras A and refers to the apocryphal book; Esdras B contains Ezra and Nehemiah; Nehemiah is sometimes called Esdras C; and another apocryphal book is now called II Esdras and now IV Esdras.

Dates.  The events of the book of Ezra fall into two time frames: chapters 1–6 refer to events in the period 538–516, bounded by the decree of Cyrus to return and rebuild the temple and the completion of that rebuilding; chapters 7–10 refer to events surrounding Ezra’s return to Jerusalem in 457. As well, the fourth chapter consists of correspondence from the time of Artaxerxes (465–424). The events of the book of Nehemiah occur mostly in 445–444 (1:1) and conclude “some time” after 432 (13:6).

The date of composition of the two books may well have been roughly the same. Thus a date of sometime between 430 and 400 seems reasonable.

Historical setting.  Following the overthrow of Babylon by the Persians and Medians (539), the exiled Jews were permitted to return to Jerusalem to rebuild their temple and city walls and reinstitute temple worship. Their return was in three phases (coincidentally, as was their deportation):

* 50,000 returned under Zerubbabel to rebuild the temple at the decree of Cyrus in 538;

* Ezra led a return to reestablish temple worship at the decree of Artaxerxes in 457; and

* Nehemiah led a return to rebuild the city walls at the permission of the same Artaxerxes in 444.

The text.  Ezra 4:8—6:18 and 7:12–26 are largely official correspondence and are written in Aramaic, the customary official language of the time.

ezra

Argument

Although a good case can be made for the unity of Ezra and Nehemiah (see for instance Childs’ OT survey), the evidence for their distinction appears stronger (mainly, the repetition of Ezra 2 in Nehemiah 7), so that they need to be treated separately. But it seems probable they were intended to be read as companion books.

Ezra is composed of two main divisions: the rebuilding of the temple under Zerubbabel (1–6), and the work of Ezra which was especially further restoration of covenant faithfulness (7–10). The thread that ties these themes together is the reconstitution of Israel as the faithful covenant people of God, following their exile in Babylon. This is accomplished by the temple being rebuilt and the temple worship being reestablished in Mosaic fidelity. Written probably by Ezra not long after the last recorded events, its purpose was to encourage recently reconstituted Israel to be faithful to the Mosaic covenant by reminding them of God’s faithful work on their behalf in their recent history.

In accordance with the 70-year prophecies of Jeremiah (25:12; 29:10; Isaiah also prophesied concerning Cyrus and this event—44:28; 45:1) Cyrus decreed that Jews be permitted to return to Jerusalem with goods and livestock to reestablish Yahweh worship in their temple (1:1–4). Some 50,000 made the migration when the opportunity arose (2:1–67), and were laden with encouraging contributions from well-wishers (1:5–11). In Levitical fashion (cf., Chronicles) a comprehensive list of returnees is included (2:1–67), who immediately upon arrival set about to do what they came to do (2:68–70).

Their first business was to reinstitute sacrifices, which necessitated the building of an altar (3:1–6). Only then did they begin the construction of the building proper by laying the foundation (3:7–9)—a cause of joy for most, but resurrecting bitter memories in the older ones (3:10–13).

Opposition arose quickly, disguised initially as volunteering to assist in the work (4:1–3), and subsequently revealed as direct discouragement, which continued for at least 15 years (4:4–5). The same kind of opposition continued for several decades, expressed later by formal letters to the king himself charging Israel of treasonous intentions in their efforts to rebuild the city walls (4:6–16). At that later time (c. 460) their clamorous lies resulted in the forced stoppage of the work (4:17–23), much as the contemporary opposition resulted in a 16-year hiatus in the work on the temple (4:24). When Haggai and Zechariah arose to urge the Israelites to complete the work (5:1–2), the opposition officially challenged their alleged permission by a letter to then king, Darius (5:3–17), who confirmed the Jews’ right to build, and ordered the plaintiffs not only to permit the Jews to work, but provide their construction funds and sacrificial supplies (6:1–12). The work was then completed expeditiously and dedicated with celebration (6:13–18). The implication of the text is that at the first opportunity, the community faithfully observed the Passover–Unleavened Bread festivals (6:19–22).

The reader is immediately transported some sixty years to the time of Ezra. He also led a return from Babylon to Jerusalem, for the purpose of conducting a religious reformation. His return is described in chapters 7–8 and his reform in 9–10. Having their worship center rebuilt (1–6), God was now resuming his work of reconstituting Israel as his covenant people, emphasizing covenant holiness in the matter of marital separation from non-covenant peoples (7–10). The introduction to Ezra notes his priestly genealogy, his Mosaic education, and his royal (Persian) commission (7:1–28). In his decree Darius officially permitted Ezra and his company to return to Jerusalem and to take some treasures (7:11–20), directed the provincial treasurers to assist him financially (7:21–24), and authorized him to teach and enforce the Law of Moses in Jerusalem (7:25–26); all of which aroused in Ezra praise to God (7:27–28). A detailed list is provided of these returnees (8:1–14), followed by selected details of the journey. Only after specific solicitation did Ezra enlist Levites to join his band (8:15–20). The party prayed for special divine protection, and responsibly weighed out the precious metals to trustworthy men, before embarking on the journey (8:21–32). Immediately upon arrival the treasures were again weighed, sacrifices were offered, and the official papers were delivered to the respective provincial officials (8:33–36).

No sooner had he arrived than Ezra was confronted with the problem God sent him to address: Israelites married to non-Israelites (9:1–4). As the people’s representative he poured out his heart in confession of this sin, acknowledging God’s justice in Israel’s captivity answered by his mercy in bringing them back into the land, only to find Israel disobeying again by ‘unequal yoking,’ opening themselves up yet again to the temptation of idolatrous apostasy. His only plea is for mercy (9:5–15).

Happily others of the leaders joined with Ezra, confessing the intermarriage as sin, and assuming an oath to purge themselves of it (10:1–5). They called the people to assembly (10:6–9) and demanded they divorce their non-Israelite wives. With no more than four dissenting voices the people agreed (10:10–15). They set out to determine how many offenders there were (10:16–17), identifying them and recording their pledge to comply (10:18–44).

Outline

I. Rebuilding the temple: Zerubbabel (538–516)  1–6

A. The return  1–2

1. Decree of Cyrus to return  1:1–4

2. Response of the people  1:5–11

3. List of the people who returned  2:1–67

a) Introduction  2:1

b) Numbers by families  2:2–67

(1) Men  2:2–35

(2) Priests  2:36–39

(3) Levites, singers, gatekeepers  2:40–42

(4) Temple servants  2:43–58

(5) Others whose genealogy was unverifiable  2:59–63

(6) Summary  2:64–67

4. Gifts for the temple rebuilding  2:68–69

5. Settlement of returnees  2:70

B. The temple rebuilding  3–6

1. Project begun  3

a) The altar and sacrifices  3:1–6

b) The foundation laid  3:7–13

(1) The work  3:7–9

(2) The mixed responses  3:10–13

2. Project interrupted  4

a) Contemporary opposition  4:1–5

(1) Enemies’ offer to assist  4:1–2

(2) Leaders’ rejection  4:3

(3) Enemies’ intimidation  4:4–5

b) Later incidents of opposition  4:6–23

(1) During Xerxes’ reign (485–464)  4:6

(2) During Artaxerxes’ reign  (464–424)  4:7–23 (4:8—6:18 in Aramaic)

(a) Enemies’ letter to Artaxerxes  4:7–16

(b) Artaxerxes’ letter in reply  4:17–22

(c) Effect of this later opposition  4:23

c) Effect of the contemporary opposition  4:24

3. Project resumed and completed (520–516)  5–6

a) Encouragement of Haggai and Zechariah  5:1–2

b) Opposition of Persian officials  5:3–17

(1) Undisturbed work  5:3–5

(2) Enemies’ letter to Darius  5:6–17

(a) Introduction  5:6–7

(b) Report of the work in progress  5:8

(c) Report of Israel’s claim  5:9–16

(d) Request for confirmation  5:17

c) Permission and provision of Darius  6:1–12

(1) The scroll found by Darius  6:1–5

(2) The directives by Darius  6:6–12

 (a) Let them work  6:6–7

(b) Supply their needs  6:8–10

(c) Curses for noncompliance  6:11–12

d) Completion of work 6:13–22

(1) The record  6:13–15

(2) Dedication celebration  6:16–18

(3) Passover–Unleavened Bread celebration  6:19–22

II. Restoration of worship: Ezra (457)  7–10

A. Ezra’s return to the land  7–8

1. Introduction to Ezra  7:1–10

a) Ezra’s priestly genealogy  7:1–5

b) Ezra’s success formula: the Law  7:6–10

2. His commission from Darius  7:11–28 (vv. 12–26 in Aramaic)

a) Introduction  7:11–12

b) Permission to Israelites  7:13–20

c) Directions to empire treasurers  7:21–24

d) Authority to Ezra  7:25–26

e) Ezra’s encouragement and praise  7:27–28

3. List of returnees  8:1–14

4. Details of the journey  8:15–36

a) Levites located  8:15–20

b) Prayer for protection  8:21–23

c) Precious metals weighed out to trusted men  8:24–30

d) The safe journey  8:31–32

5. Details of the arrival  8:33–36

a) Precious metals weighed and delivered  8:33–34

b) Sacrifices offered  8:35

c) Edicts delivered  8:36

B. Ezra’s reform in the land  9–10

1. Israelites’ mixed marriages  9:1–4

2. Ezra’s prayer of confession  9:5–15

a) Israel’s historic guilt  9:5–7

b) God’s contemporary mercy  9:8–9

c) Ezra’s confession of contemporary sin  9:10–14

d) Ezra’s plea for mercy  9:15

3. The people’s response  10

a) Confession of sin  10:1–2

b) Swearing of an oath  10:3–5

c) Gathering at the temple  10:6–17

(1) The assembly  10:6–9

(2) The demand: Put away foreign wives  10:10–11

(3) The agreement  10:12–15

(4) The investigation  10:16–17

d) Listing of the offenders  10:18–44