Neh 9:1

Vv 1-3: Note the progression: (1) self-denial; (2) recognition of unworthiness; (3) great humility; (4) separation; (5) remorse; (6) repentance; (7) study and reflection; and finally — in v 38 — (8) dedication.

THE TWENTY-FOURTH DAY OF THE SAME MONTH: Two days after the solemn assembly (Neh 8:18) the people were still mourning over their sins — this was a genuine spiritual revival!

“These first 3 vv represent what we would see as an extreme reaction, and yet it was clearly what was needed. Do we have a great enough awareness of the enormity of our sins? If we do, then we can also appreciate more fully the grace and mercy of God. How can we love God if we are not aware of the greatness of his salvation?” (PC).

Neh 9:3

CONFESSION: After hearing Lev 26:40-42.

Neh 9:4

WITH LOUD VOICES: In order to be heard by the whole assembly, but also indicative of great fervor.

Neh 9:5

Vv 5-38: The prayer of praise. The prayer is intended to instruct the readers. It gives us a survey of the history of Israel with emphasis on certain events in the life of the Covenant People. This approach is comparable to that of Psa 78; 105; 106; 135; 136. It is especially helpful to read this prayer through the eyes of the returned exiles. They had experienced many of the same things their forefathers had. We too can identify with their appreciation of God’s grace since we have seen these things in God’s dealings with us.

STAND UP: They had been prostrating themselves because of their sins.

BLESSED BE YOUR GLORIOUS NAME…: Add before this, “And Ezra said” (RSV; from LXX).

Neh 9:7

Vv 7,8: Abraham: divine selection and kindness.

Neh 9:8

YOU FOUND HIS HEART FAITHFUL: Examples of faithfulness in service: Samuel (1Sa 3:20); David (1Sa 22:14); the temple overseers (2Ki 12:15); the workers (2Ch 34:12); Hananiah (Neh 7:2); Abraham (Neh 9:8); the treasurers (Neh 13:13); Daniel (Dan 6:4); Timothy (1Co 4:17); Epaphras (Col 1:7); Tychicus (Col 4:7); Onesimus (Col 4:9); Paul (1Ti 1:12); Moses (Heb 3:2,5); Gaius (3Jo 1:5); Jesus Christ (Rev 1:5); Antipas (Rev 2:13).

Cp Luk 16:10; 2Ch 31:12.

TO GIVE TO HIS DESCENDANTS THE LAND…: Promise to the natural descendants of Abraham: Gen 15:13-16. NOT the fulfillment of the promise to Abraham individually (cp Heb 11:13; Gal 3:17,18; Acts 7:5).

Neh 9:9

Vv 9-11: Deliverance from Egypt: divine mercy.

Neh 9:12

V 12: Wilderness guidance: divine care: cp Psa 78:52; 80:1.

Neh 9:13

Vv 13,14: Theophanies: divine instruction.

Neh 9:15

V 15: Food and water: divine provision.

Neh 9:16

Vv 16-31: Forgiveness and blessing, despite perversity and insolence.

Neh 9:23

Neh 9:23

AS NUMEROUS AS THE STARS IN THE SKY: Sym Israel: Gen 26:4; Exo 32:13; Deu 1:10; 10:22; 28:62.

Neh 9:26

BUT THEY WERE DISOBEDIENT AND REBELLED AGAINST YOU: Cp Pro 30:8,9: “Give me [not] riches, but give me only my daily bread. Otherwise, I may have too much and disown you and say, ‘Who is the LORD?’ “

Neh 9:27

Vv 27-31: Saviours sent: God’s abounding compassion.

Neh 9:29

STIFF-NECKED: Suggests a beast of burden who draws back and refuses to accept yoke, or go forth with burden.

Neh 9:32

Vv 32-37: Ezra’s plea to God. The returned Jews then called on God to remember their sufferings in exile (v 32). They acknowledged that the exile was a consequence of their disobedience to God’s Word (vv 33,34). Even in exile most of the Israelites had not returned to God (v 35). Consequently much of the Jewish nation was still in bondage to its Persian rulers (vv 36.37). Nonetheless now they, the faithful remnant of returnees, were ready to make a formal commitment to obey Yahweh again (v 38).

AWESOME: Heb “yare” — to be feared or reverenced. “Terrible” in KJV.

KINGS OF ASSYRIA: Menachem and Pekah suffered at the hands of Pul and Tiglathpileser; Hoshea became vassal to Shalmaneser: 2Ki 15.

Neh 9:38

WE ARE MAKING A BINDING COVENANT: Lit, “cutting a covenant” (cp Gen 15:9,10; Jer 34:19). The covenant is explained and outlined in detail in Neh 10.

Ezr 8:17

IDDO: Iddo, it appears, was the grandfather of the prophet Zechariah, being the father of Berechiah.

THE TEMPLE SERVANTS: Or “Nethinim” (AV). They are said specifically to be those “whom David and the princes had appointed for the service of the Levites” (Ezr 8:20), thus indicating both their realm of activity and their historical origin. In most of the occurrences they are listed with and after the Levites (cf 1Ch 9:2; Ezr 7:7; Neh 7:73). Because of this reference to the activity of David and their being joined with Solomon’s servants (Ezr 2:58; Neh 7:60; cf 1Ki 9:21) and the foreign names that they bear, it has been thought that they were foreigners, mostly captives of war, put into this service. For example, Mehunim (Ezr 2:50; Neh 7:52) may refer to those overcome by Uzziah (2Ch 26:7). Nephusim (Ezr 2:50; Neh 7:52) may refer to the Hagarite clan of Naphish (Gen 25:15; 1Ch 5:19). Because of the similarity of duty, some have sought their background in the Gibeonites, “hewers of wood and drawers of water for the house of my God” (Jos 9:23,27) and also in the Midianites (Num 31:30,47). The correlation is probably no more than that of similarity of service, not direct relationship. Whatever may be the roots of their origin, they were treated as part of the people of God, at least as proselytes (Neh 10:28…). They are mentioned by name in the OT in post-Exilic times. From Babylon 612 returned, 392 with Zerubbabel (Ezr 2:58: Neh 7:60) a count which includes “the children of Solomon’s servants”) and 220 with Ezra (Ezr 8:20) as “ministers for the house of our God” from the place Casiphia (Ezr 8:17) “in the seventh year of Artaxerxes the king (Ezr 7:7). Like other sacred ministers, they were exempted from taxation (Ezr 7:24).

Ezr 8:22

I WAS ASHAMED TO ASK THE KING FOR SOLDIERS AND HORSEMEN TO PROTECT US FROM ENEMIES ON THE ROAD: “A convoy on many accounts would have been desirable for the pilgrim band, but a holy shame-facedness would not allow Ezra to seek one. He feared lest the heathen king should think his professions of faith in God to be mere hypocrisy, or imagine that the God of Israel was not able to preserve His own worshippers. He could not bring his mind to lean on an arm of flesh in a matter so evidently of the Lord, and therefore the caravan set out with no visible protection, guarded by Him who is the sword and shield of His people. It is to be feared that few believers feel this holy jealousy for God; even those who in a measure walk by faith, occasionally mar the lustre of their life by craving aid from man. It is a most blessed thing to have no props and no buttresses, but to stand upright on the Rock of Ages, upheld by the Lord alone” (CHS).

“Ezra was not overconfident or boastful. He did not presume upon the providence of God. But he did not feel he could consistently ask the help of man when he had spoken of the limitless power of his God. Others may have regarded the matter differently, but to him, the situation raised again the same issue of allegiance and dependence — God or man — and whenever that issue arises in whatever form, the answer of faith must be the same.

“He well realized the responsibility he had assumed in leading his unprotected company through wild and hostile country. It is clear that this weighed heavily upon him. There were many other lives besides his own involved — many who trusted him and depended upon him, and who were prepared to make the journey with him relying upon his judgment and wisdom.

“It would have been far easier to have asked for an armed guard, but he felt that the honour of his God was at stake, and so in prayerful hope, and with no armour but faith, they ventured forth. And no harm befell them” (GVG).

Ezr 9:1

Ezr 9: “The excitement of the reformation was tinged with distress over the evil of mixed marriages. It was altogether a time of joy and sadness involving Ezra in one of the most difficult of circumstances. After several months without disturbance or special anxiety, the scribe was suddenly asked to turn his attention to a matter of deepest interest to the community. Foreign marriages had become issues of everyday occurrence. Perhaps the colonists had not been accompanied by an adequate proportion of females. They replenished their need from the inhabitants of the land, the Levites and priests as well as the princes, being foremost in the transgression, without these Gentiles embracing the covenant. Thus, the holy seed became mingled; idolatry became tolerated; superstitious practices became common. Ezra’s handling of the problem set a precedent for how any violation of the Law should be dealt with. The Law had to be scrupulously upheld at all costs. His immediate problem was to induce in the people a readiness to accept what the Law demanded. Thus the ch outlines: [1] The problem presented to Ezra: vv 1,2. [2] Ezra’s grief: vv 3,4. [3] Ezra’s prayer: vv 5-15: Perhaps there is no more compelling prayer in all scripture than this. It is deserving of our deepest thought, that we might strengthen our prayers” (GEM).

Ezr 9:2

The same sin as in Noah’s day: Gen 6:2.

Ezr 9:5

AND FELL ON MY KNEES WITH MY HANDS SPREAD OUT TO THE LORD MY GOD: In falling on his knees and raising his hands Ezra took the same posture as Solomon when he dedicated the temple (2Ch 6:13).

Ezr 9:6

Vv 6,7: Where the prophets of Israel witnessed against the spiritual abuses among their contemporaries they did so while still continuing full fellowship with those whom they denounced. More than this, the examples of Moses (Exo 32:30-33), Daniel (Dan 9:5-14), Nehemiah (Neh 1:6,7), Jeremiah (Jer 3:25; 9:1), and Ezra (Ezr 9:6,7,13) show these men intimately associated with the people whom they reprimanded, even so far as confessing the sins of the nation as though they were their own. Here is the spirit of true fellowship, or sharing, by which those most exercised against error bear the burdens of their brethren, and strive with them as partners — not outsiders — to defeat the enervating effects of sin.

“It is amazing that even though Ezra had clearly no idea until God revealed it to him of the extent of the sin of the people, straightaway he takes responsibility for it. It seems quite common for worthy men of God to behave this way (as Moses did). Perhaps we should look at this and see what it means for us and our attitudes. Maybe we should feel some responsibility to God — or at least shame before Him — for our brother’s sins?” (PC).

Ezr 9:8

A FIRM PLACE: “A nail” (AV). Ezra was looking forward to the fulfillment of Isa 22:23, where Isaiah prophesies of a time of deliverance.

Ezr 10:1

EZRA WAS PRAYING AND CONFESSING, WEEPING AND THROWING HIMSELF DOWN BEFORE THE HOUSE OF GOD: Severe distress and prayer are linked together in 1Sa 1:10 and Neh 1:4 also. These, and other passages, demonstrate that prayer is not just something which is undertaken standing in the meeting room or around the meal table. The supreme example is the Lord Jesus: “He offered up prayers and petitions with loud cries and tears to the one who could save him from death, and he was heard because of his reverent submission” (Heb 5:7).

“Human life is a river which flows evenly along from day to day; but it is a river like the Zambesi or the Congo, not without its rapids and its falls. Usually it flows silently, but sometimes it dashes along with impetuosity and uproar. So is it with our Christian life, with our religious course. There are things exceptional as well as things ordinary and regular, for which room must be made by ourselves and allowance by other people. There may be, as here at this juncture in the life of Ezra and the returned Jews, a time of exceptional exhibition of feeling. Ezra ‘wept’, ie, made lamentation, audible and visible, in presence of all the people, and instead of standing or kneeling he cast himself down, and lay prostrate in the temple court, in order to impress on the multitude the strength of his feeling, and the critical character of the present emergency. And his example proved contagious, for all the people ‘wept very sore’, and there was a great and general outpouring of emotion. Ordinarily our feelings are wisely kept under control. In this country we are, indeed, apt to press this a few points too far, and let self-control pass into a chill or cold reserve. But self-control gives force and dignity to character, and almost anything is better than habitually giving way to tempestuous feeling. Men that are constantly violent in their expression of feeling are disregarded if not despised; they lose all influence over others; they expend themselves in trifles, and have nothing in reserve for large occasions. But there are times when feeling may be freely poured forth; when, as in Ezra’s case, there is urgent reason for exciting others to feel as we do; or when, as in the case of the people, there is general fervour in which it would be unsympathising or unpatriotic not to share. It is a very noble sight when a whole people mourns with an honourable repentance, or arises in holy indignation, or braces itself up to a generous struggle, or rejoices with a pure and holy joy. Then let feeling swell to its highest tide; let it pour itself forth as ‘the mighty waves of the sea’ ” (Pulpit).

Ezr 10:3

TO SEND AWAY ALL THESE WOMEN: These were not true wives: under the Law of Moses, a woman must become a true wife by betrothal. That is, if the woman is an alien, she must observe Deu 21:10-14, or else she is not really married.

LET IT BE DONE ACCORDING TO THE LAW: Which forbade such alliances: Deu 7:2,3.

Author: Nehemiah.

Time: 445 – 432 BC.

Summary: The book begins with Nehemiah returning from Babylon as Governor of Jerusalem. He plans and oversees the rebuilding of the city wall despite discouraging opposition and disunity within the Jewish population. The wall is completed and more exiles are returned and registered as Jewish citizens. Nehemiah’s dedication to God drives him to make several religious reforms including a public reading of the Law and arrangements for worship.

Time of writing: The mention of Darius the Persian (Neh 12:22) probably refers to Darius II, the successor of Artaxerxes I (Longimanus). Darius ruled from 423-404 BC. Therefore Nehemiah must have written the book sometime after that reign began. Since there are no references to Nehemiah’s age in the text, it is hard to estimate how long he may have lived. When the book opens, he was second in command under King Artaxerxes. If he was 40 years old then and 41 when he reached Jerusalem in 444 BC, he would have been 62 years old in 423 BC when Darius replaced Artaxerxes. Consequently he probably wrote the book not long after 423 BC, most likely before 400 BC.

Nehemiah, “the wise master-builder” (1Co 3:10). Walls as spiritual strength and well-being: Pro 25:28; 16:32.

Nehemiah: a man of prayer: Neh 1:4-11; 2:4; 4:4,8,9; 5:19; 6:9,14; 13: 14,22,29,31.

The focus of restoration activities in Nehemiah is on the walls of Jerusalem. In Ezra it was the altar of burnt offerings and especially the temple in Jerusalem.

The walls of the city had lain in ruins since 586 BC. Then Nebuchadnezzar, king of Babylon, had breached them, entered Jerusalem, burned the temple, carried most of the remaining Jews off to Babylon, and knocked the walls down. Consequently the few Jews who remained could not defend themselves (2Ki 25:1-11). The returned exiles had attempted to rebuild the walls in or shortly after 458 BC, but that project failed because of local opposition (Ezra 4:12,23).

The returned exiles had received permission to return to their land and to reestablish their unique national institutions. Therefore they needed to rebuild the city walls to defend themselves against anyone who might want to interfere with and to interrupt their way of life.

Key verse: “So we rebuilt the wall till all of it reached half its height, for the people worked with all their heart” (Neh 4:6).

Outline

1. Nehemiah’s arrival in Jerusalem: Neh 1:1 – 2:20

a) Tragic news from Jerusalem, and Nehemiah’s prayer: Neh 1:1-11 b) The granting of Nehemiah’s request: Neh 2:1-8 c) Nehemiah’s survey of the walls, and his report: Neh 2:9-20

2. The building of the wall: Neh 3:1 – 7:4

a) The workmen and their tasks: Neh 3:1-32 b) The opposition of enemies: Neh 4:1-23 c) Reforms of Nehemiah as governor: Neh 5:1-19 d) The wall finished despite opposition: Neh 6:1-7:3

3. List of exiles: Neh 7:4-73a

4. Ezra’s preaching and reforms: Neh 7:73b — 10:39

a) The reading and observance of God’s Law: Neh 7:73b – 8:18 b) A public confession and covenant: Neh 9:1-10:39

5. Lists of inhabitants of Judah and Jerusalem: Neh 11:1-12:26

a) New residents of Jerusalem: Neh 11:1-24 b) New residents of Judah: Neh 11:25-36 c) List of priests and Levites: Neh 12:1-26

6. Dedication of walls and organization of temple services: Neh 12:27-47

7. Nehemiah’s second administration: Neh 13:1-31

a) Abuses during his absence: Neh 13:1-5 b) Nehemiah’s return to Jerusalem: Neh 13:6-9 c) Reorganization and reforms: Neh 13:10-31

Neh 1:1

See Lesson, Post-exile period, dates.

See Lesson, Neh: “Rise up and build”.

NEHEMIAH: The use of the first person identifies the author as Nehemiah, the governor of the Persian province of Judah (Neh 1:1 — 2:20; Neh 13:4-31). His name means “Yahweh has comforted.”

HACHALIAH: Sig “Yahweh is hidden”. Nothing more is known of Nehemiah’s ancestry, but God does not judge any man on his pedigree.

KISLEV: The month corresponds to our late November and early December.

IN THE TWENTIETH YEAR: Cp Neh 2:1. The year in view was the twentieth year of Artaxerxes’ reign (445-444 BC).

SUSA: Susa (or Shushan, in Hebrew) was a winter capital of Artaxerxes (cf Est 1:2). The main Persian capital at this time was Persepolis.

Neh 1:2

HANANI: Sig “gracious”. One of Nehemiah’s actual brothers (Neh 7:2).

I QUESTIONED THEM ABOUT THE JEWISH REMNANT THAT SURVIVED THE EXILE, AND ALSO ABOUT JERUSALEM: This is a character trait of Nehemiah, to seek knowledge (cp Ezr 7:10), esp information about how God’s people are faring. Cp 2Ki 25:8-12; 2Ch 36:17-21.

Neh 1:3

GREAT TROUBLE: Famine conditions imposed by God as punishment (Hag 1:4-11; 2:16-19; Mal 3:10-12).

THE WALL OF JERUSALEM IS BROKEN DOWN, AND ITS GATES HAVE BEEN BURNED WITH FIRE: The news that Nehemiah received evidently informed him of the Jews’ unsuccessful attempts to rebuild Jerusalem’s walls in 458 BC. (Ezra 4:23).

Neh 1:4

Vv 4-11: Nehemiah’s prayer, a prayer for the peace of Jerusalem (Psa 122).

I SAT DOWN AND WEPT: Cp Ezra in Ezr 9:3.

I MOURNED AND FASTED AND PRAYED: “I continued fasting and praying” (RSV).

PRAYED: Cp Dan 9; Ezr 9.

Neh 1:5

AWESOME: “Terrible” (KJV), “to be feared or reverenced”. Cp Dan 9:4.

Neh 1:6

Vv 6,7: Where the prophets of Israel witnessed against the spiritual abuses among their contemporaries they did so while still continuing full fellowship with those whom they denounced. More than this, the examples of Moses (Exo 32:30-33), Daniel (Dan 9:5-14), Nehemiah (Neh 1:6,7), Jeremiah (Jer 3:25; 9:1), and Ezra (Ezr 9:6,7,13) show these men intimately associated with the people whom they reprimanded, even so far as confessing the sins of the nation as though they were their own. Here is the spirit of true fellowship, or sharing, by which those most exercised against error bear the burdens of their brethren, and strive with them as partners — not outsiders — to defeat the enervating effects of sin.

There is a radical distinction between natural regret and God-given repentance. The flesh can feel remorse, acknowledge its evil deeds, and be ashamed of itself. However, this sort of disgust with past actions can be quickly shrugged off, and the individual can soon go back to his old wicked ways. None of the marks of true repentance described in 2Co 7:11 are found in his behavior. Out of a list of 11 men in the Bible who said, “I have sinned,” poss only five actually repented. They were David (2Sa 12:13; 24:10; 1Ch 21:8; Psa 41:4), Nehemiah (Neh 1:6), Job (Job 42:5,6), Micah (Mic 7:9), and the prodigal son (Luk 15:18). The other (poss less sincere) instances? Pharaoh in Exo 9:27; 10:16; Balaam in Num 22:34; Achan in Jos 7:20; Saul in 1Sa 15:24,30; 26:21; Shimei in 2Sa 19:20; Judas in Mat 27:4.

LET YOUR EAR BE ATTENTIVE AND YOUR EYES OPEN TO HEAR THE PRAYER YOUR SERVANT IS PRAYING BEFORE YOU: Cp the words of Solomon at the dedication of the Temple, in 2Ch 6:40.

DAY AND NIGHT: Only one man took Israel’s sin upon himself and prayed day and night!

I CONFESS THE SINS WE ISRAELITES… HAVE COMMITTED AGAINST YOU: Note Nehemiah’s willingness to assume guilt. This prayer is national in character — like the High Priest on the Day of Atonement (Lev 16:21). Cp Psa 79 as a commentary.

Neh 1:7

WE: National, collective, or ecclesial sin…

WE HAVE NOT OBEYED THE COMMANDS, DECREES AND LAWS…: Cp Deu 5:28-31; 6:1; 7:11; 8:11-14.

Neh 1:8

IF YOU ARE FAITHFUL, I WILL SCATTER YOU AMONG THE NATIONS: Cp Lev 26:39-45; Deu 28:64.

Neh 1:9

THE PLACE I HAVE CHOSEN AS A DWELLING FOR MY NAME: Jerusalem: Deu 12:15; Psa 132:13,14.

Neh 1:10

YOUR SERVANTS… YOUR PEOPLE… YOU… YOUR… YOUR: Cp Dan 9:26: “YOUR people”!

WHOM YOU REDEEMED: That is, out of Egypt: Deu 5:15; Exo 32:11; Psa 136:10,11.

Neh 1:11

IN THE PRESENCE OF THIS MAN: That is, the king. Nehemiah prays that God might move the heart of the king, so that he will grant Nehemiah’s request. “The Most High is sovereign over the kingdoms of men” (Dan 4:17). “The king’s heart is in the hand of the LORD; he directs it like a watercourse wherever he pleases” (Pro 21:1).

By Nehemiah’s prayer, the king’s servant becomes GOD’s servant, and the king becomes “this man”!: “With the expression ‘this man’ at the end of the prayer Nehemiah shows the big difference between his reverence for his God and his conception of his master, the Persian king. In the eyes of the world Artaxerxes was an important person, a man with influence, who could decide on life or death. In the eyes of Nehemiah, with his religious approach, Artaxerxes was just a man like any other man. The Lord of history makes the decisions, not Artaxerxes” (Fenshaw, cited in Const).

I WAS CUPBEARER TO THE KING: “This was a high and trusted position in the Persian court, for it was the cupbearer’s duty to taste the king’s wine to see that it was not poisoned. ‘The cupbearer… in later Achaemenid times was to exercise even more influence than the commander-in-chief’ ” (EBC). “A very honorable office” (Gill).

Ezr 6:1

Ezr 6: “The two chapters in Ezra combine the faithful actions of the people (Ezr 5), and the authoritative commands of the Persian Monarch (Ezr 6). It is a type of the latter-day restoration of Israel and the government of the multitudinous Christ. The conclusion of Ezr 6 is a most delightful report of the nation in harmony with their God. Ezr 6:22 concludes the first portion of the book, with the temple built and the people rejoicing in the accomplishment of their hands. A great passover was held, as it will again be conducted in the millennial temple. The priests and the people were ceremonially purified (Ezr 6:20), typical of the saints, and through whom all the ‘children of the captivity’ were separated from the ‘filthiness’ of the nations (Ezr 6:21). It was a wonderful time, only to be eclipsed by the glory of the Age to come” (GEM).

Ezr 6:2

MEMORANDUM: This was an official memorandum, recording the verbal instructions of the king, but not for public release (Tes 48:47). The decree given to the Jews was altered, to omit portions of vv 3,4 here — regarding its great size, and payments to be made directly from the king’s treasury.

Ezr 6:8

MOREOVER, I HEREBY DECREE WHAT YOU ARE TO DO FOR THESE ELDERS OF THE JEWS IN THE CONSTRUCTION OF THIS HOUSE OF GOD: THE EXPENSES OF THESE MEN ARE TO BE FULLY PAID OUT OF THE ROYAL TREASURY…: Now realizing that Cyrus’ original decree had been altered (cp Ezr 1 with Ezr 6:3,4), Darius issues a new decree, authorizing funds from the royal treasury for the completion of the House.

FROM THE REVENUES OF TRANS-EUPHRATES: The necessary funds were to be made up from the revenues of the territories of those who had previously opposed the building, and tried to stop it.

Ezr 6:11

I DECREE THAT IF ANYONE CHANGES THIS EDICT, A BEAM IS TO BE PULLED FROM HIS HOUSE AND HE IS TO BE LIFTED UP AND IMPALED ON IT: Darius is determined that this second decree not be altered, as the first one had been.

Ezr 6:14

SO THE ELDERS OF THE JEWS CONTINUED TO BUILD AND PROSPER… THEY FINISHED BUILDING THE TEMPLE…: The unexpected and greatly increased new revenues account for the fulfillment of the words of Haggai: “I will shake all nations, and the desired of all nations will come, and I will fill this house with glory,’ says the LORD Almighty. ‘The silver is mine and the gold is mine,’ declares the LORD Almighty. ‘The glory of this present house will be greater than the glory of the former house,’ says the LORD Almighty. ‘And in this place I will grant peace,’ declares the LORD Almighty” (Hag 2:7-9). A larger and more beautiful and better-appointed Temple, finished without the previous opposition, was the result (Tes 48:48).

Ezr 6:15

The foundation was laid on the 24th day of the 9th month of the second year of Darius (Hag 2:18), and was completed on 3rd day of the 12th month of the 6th year of Darius — so it took about 4 1/4 years to complete the work.

Ezr 7:1

Note: The events of Esther fit chronologically between Ezra 6 and Ezra 7.

Vv 1-5: 15 generations from Aaron (v 5).

Ezr 7:7

TEMPLE SERVANTS: Or “Nethinim” (AV). They are said specifically to be those “whom David and the princes had appointed for the service of the Levites” (Ezr 8:20), thus indicating both their realm of activity and their historical origin. In most of the occurrences they are listed with and after the Levites (cf 1Ch 9:2; Ezr 7:7; Neh 7:73). Because of this reference to the activity of David and their being joined with Solomon’s servants (Ezr 2:58; Neh 7:60; cf 1Ki 9:21) and the foreign names that they bear, it has been thought that they were foreigners, mostly captives of war, put into this service. For example, Mehunim (Ezr 2:50; Neh 7:52) may refer to those overcome by Uzziah (2Ch 26:7). Nephusim (Ezr 2:50; Neh 7:52) may refer to the Hagarite clan of Naphish (Gen 25:15; 1Ch 5:19). Because of the similarity of duty, some have sought their background in the Gibeonites, “hewers of wood and drawers of water for the house of my God” (Jos 9:23,27) and also in the Midianites (Num 31:30,47). The correlation is probably no more than that of similarity of service, not direct relationship. Whatever may be the roots of their origin, they were treated as part of the people of God, at least as proselytes (Neh 10:28…). They are mentioned by name in the OT in post-Exilic times. From Babylon 612 returned, 392 with Zerubbabel (Ezr 2:58: Neh 7:60) a count which includes “the children of Solomon’s servants”) and 220 with Ezra (Ezr 8:20) as “ministers for the house of our God” from the place Casiphia (Ezr 8:17) “in the seventh year of Artaxerxes the king (Ezr 7:7). Like other sacred ministers, they were exempted from taxation (Ezr 7:24).

Ezr 7:22

SALT WITHOUT LIMIT: “Salt was used in every offering made by fire unto the Lord, and from its preserving and purifying properties it was the emblem of divine grace. It is worthy of our attentive regard that, when Artaxerxes gave salt to Ezra the priest, he set no limit to the quantity, and we may be quite certain that when the King of kings distributes grace among his royal priesthood, the supply is not cut short by him. Often are we straitened in ourselves, but never in the Lord. He who chooses to gather much manna will find that he may have as much as he desires. There is no such famine in Jerusalem that the citizens should eat their bread by weight and drink their water by measure. Some things in the economy of grace are measured; for instance our vinegar and gall are given us with such exactness that we never have a single drop too much, but of the salt of grace no stint is made, ‘Ask what thou wilt and it shall be given unto thee.’ Parents need to lock up the fruit cupboard, and the sweet jars, but there is no need to keep the salt-box under lock and key, for few children will eat too greedily from that. A man may have too much money, or too much honour, but he cannot have too much grace. When Jeshurun waxed fat in the flesh, he kicked against God, but there is no fear of a man’s becoming too full of grace: a plethora of grace is impossible. More wealth brings more care, but more grace brings more joy” (CHS).

Ezr 7:28

WHO HAS EXTENDED HIS GOOD FAVOR TO ME BEFORE THE KING AND HIS ADVISERS: “Ezra may have been the agent, but he understood that the work was really God’s. This is an attitude all God’s servants should attempt to adopt: thankfulness that God in His mercy has allowed human involvement in the working out of His great plan and purpose” (AEx).

THE HAND OF THE LORD MY GOD WAS ON ME: “This can be discovered and proved true by experience. Work done for God and not for selfish motives brings its own reward: peace of mind and contentment. As the Apostle wrote, ‘Godliness with contentment is GREAT GAIN’ (1TI 6:10).

Undoubtedly it was as a result of Ezra’s deep pre-occupation with study and meditation in the word of God’s law that he was able to see with great clarity ‘the hand of God’ in many aspects of the events in which he played his part. This perception was to give him great comfort and confidence in the difficult times he faced when he reached Jerusalem, and the phrase is therefore found often on his lips: Ezr 7:6,9; 8:18,22,31″ (AEx).

Ezr 5:1

Ezr 5: “The unexpected opposition to the work of God discouraged the people. If any of the wall had been set up (Ezr 4:2), it had now been broken down (Ezr 2:17; Nah 2:17). The foundations of the temple if built (Ezr 3:10) had to be again restored for building (Hag 2:18). The people had dispersed to the cities (Ezr 2:70), claiming the time had not come for building (Hag 1:4). A spirit of gross materialism set in. Houses were built and glamorised (Hag 1:4), and every effort was made to build up personal wealth (Hag 1:6), but there was no true prosperity (Zec 8:9-18). A succession of bad seasons left the people impoverished (Hag 1:10,11) and completely dispirited. Haggai’s message was ‘Consider your ways!’ But in Ezr 5, the work is resumed. The two chapters in Ezra combine the faithful actions of the people (Ezr 5), and the authoritative commands of the Persian monarch (Ezr 6)” (GEM).

Ezr 5:2

SET TO WORK TO REBUILD THE HOUSE OF GOD: The AV has “began”, but there had already been a beginning — this was ANOTHER beginning, after some considerable delay.

Ezr 5:5

THE EYE OF THEIR GOD WAS WATCHING OVER THE ELDERS OF THE JEWS: Although the eye of God perceives everything that is sinful about us, nevertheless the reason for His perceptive observance is that He is a caring Father: Psa 32:8; 33:18; 34:15; 1Pe 3:12.

Ezr 3:1

THE SEVENTH MONTH: The 7th month was a particularly significant month in the Jewish calendar: blowing of trumpets on the first (Lev 23:24), day of atonement on the 10th (Lev 23:27), and the beginning of the Feast of Tabernacles on the 15th. This was a time of great expectations in Jerusalem. And so they kept the Feat of Tabernacles (Ezra 3:4), which reminded them of deliverance from Egypt and the period in the wilderness (Lev 23:43). A powerful reminder of the deliverance from Babylon.

Ezr 3:2

THE MAN OF GOD: Moses is referred to in this way elsewhere: Deut 33:1; Josh 14:6; 1Ch 23:14; 2Ch 30:16; Psa 90, title. This description, used in this definitive way, is shared by Elisha (2KI 5:8,20), David (2Ch 8:14; Neh 12:24,36), and, more surprisingly, Shemaiah (2Ch 11:2). Maybe we should bear these in mind when we read of our responsibilities in 2Ti 3:17 — the only NT occurrence of this phrase.

Ezr 3:3

THEY BUILT THE ALTAR ON ITS FOUNDATION: On its proper base, ie, where it had originally stood (2Ch 16n; Isa 8n).

Ezr 3:7

THEN THEY GAVE MONEY…: The Jews were having to purchase their own building materials, because they had not been informed of the provisions in the original decree (ie, Ezr 6:3,4). Their limited finances restricted them to a small, unimposing temple (Ezr 3:12).

AS AUTHORIZED BY CYRUS KING OF PERSIA: This was the original grant and decree, as received in Ezr 1:2,3 — which seemed to say nothing about financial support (ct Ezr 6:4).

Ezr 3:11

THEY SANG: “They sang together” (AV), or “responsively” (RSV).