DBG - May 28 - Ezra 3-7

In this chapter the work of rebuilding the Temple begins.

vs. 1-4 – The seventh month of the Jewish calendar is Tisri, which correlates or our September/October.  The purpose of the gathering was to begin anew the rituals of the Mosaic Law with the observance of the Feast of Tabernacles.  The new High Priest is Jeshua (Joshua).   A new altar was constructed on the same foundation as the former had used. 

vs. 5-7 – The order of daily, monthly, and yearly offerings was reestablished, but the Temple itself was not rebuilt.  They chose to begin the functions of the Temple without the actual facility being completed, or rather, even started.  Preparations are made for the construction of the Temple itself.

vs. 8-13 – What a scene this must have been!  With all the pomp the settlers could manage, they begin work on the Temple by laying its foundation.  It was a time of great joy and excitement for most that gathered, but the elderly among them that had seen Solomon’s Temple before it was destroyed are not moved.  They remember the grandness of the former building and weep at the inferior reconstruction that was beginning among its ruins.

In this chapter the work on the Second Temple is delayed by the Samaritans.

vs. 1-6 – The enemies here are the Samaritans, whose history we read in II Kings 7:24-41.  These people were of mixed race and mixed religion.  It is a combination of their pride and ignorance that they work against the Jews here.  At first, they want to be accepted as fellow worshippers of God. But whatever similarities there may have been, the two systems were incompatible.  God seeks to be worshipped according to His revealed truth, and the Jews drew a hard line there.  This put them at odds with the greater world around them, whose polytheistic mindset welcomed many gods and methods of worship without judgment.  They attacked the Jews through the bureaucracy of the Persian empire.  This lasted for decades.   Cyrus the Great, mentioned in vs. 5,  was the founder of the Achaemenid line of rulers over Persia.  He began his rule in 559 B.C., issued the decree to rebuild the Temple in 538 B.C., and died in 530 B.C.  The next kings, unnamed here, were Cambyses II from 530-522 and the highly debated and short reign of Bardiya/Smerdis in 522.  Next, also mentioned in vs. 5 is Darius the Great, who reigned from 522-486.  The construction of this Second Temple was completed during this time in 516.  In vs. 6 we have Ahasuerus, which is more of a title (“king of all males” or “hero among kings”) than a name.  Most think this is the aforementioned Cambyses II. 

vs. 7-16 – We have another case here of debate as to whether it is a title or name with Artaxerxes (“the great warrior”).  There is an Artaxerxes I that ruled from 465-424 B.C., along with three others with that name in the fourth century B.C.  If it is to be taken as a name, then it extends far beyond the original construction of the Second Temple, which was dedicated in 516.  It is clear according to 6:15 that the construction was completed shortly before “in the sixth year of the reign of Darius the king”, who happens to be the grandfather of Artaxerxes I.  The placement and subject of this demand an earlier time, therefore we must think of Artaxerxes as a title rather than name, just as we did with Ahasuerus in vs. 6.  In fact, it seems to be the same person, Cambyses, or just maybe the supposed usurper Bardiya/Smerdis.  It would make sense with the timing that it would trouble Cambyses, who was preparing to invade Egypt shortly after in 525.  He would not want a fortified position at his rear during this expedition.  The Samaritans appeal to the history of the kingdoms of Israel, who were a constant problem for the empires around them.  They placed themselves as the simple, loyal subjects and the Jews as a growing threat to the expansion of Persian dominance.  In vs. 16 “the river” is the Euphrates.

vs. 17-22 – The response of Cambyses is to halt the rebuilding of Jerusalem for the time being.  This would allow him to proceed with his plans to invade Egypt and likely check on the situation himself while in route. 

vs. 23-24 – The local leaders for the Jews to stop their work.  No progress will be made on rebuilding the Temple until Darius is king in 521 B.C.

In this chapter work begins again and inquiries are made as to the legality of the construction.

vs. 1-5 – The prophets Haggai and Zechariah stir up Zerubbabel and the people to begin work on the Temple again.  They do so in spite of the previous order to cease the work.  The territorial governor demands information.  The work continues as the case is examined with an inquiry sent to the new king Darius.

vs. 6-17 – The letter is very straightforward.  The Jews claim the right to rebuild the Temple and Jerusalem because of the original decree of Cyrus in 1:1-4.  That decree was made about 18 years prior, and the current governor had no knowledge of it.  Zerubbabel is called Sheshbazzar in vs. 16.

In this chapter Darius commands the work on the Temple may begin and it is finished.

vs. 1-5 – Darius made the necessary inquiries and found the record of Cyrus’s proclamation.  I cannot overstate how over the top the bureaucracy of the Persians was.  We have so many clay tablets that have been discovered that it is impossible to translate them all.  Besides, when they are translated, they are usually various forms of ledgers or contracts.

vs. 6-14 – Here is the text of the order Darius sent to the Persian governor.  The full weight of his government is placed behind the rebuilding of the Temple and a death penalty pronounced on those that challenge it.  The work begins again in earnest.

vs. 15 – The Second Temple, also called Zerubbabel’s Temple, is completed in 517 B.C. and dedicated the following year.

vs. 16-18 – The Second Temple is dedicated in 516 B.C.  It was nowhere near the architectural masterpiece that Solomon’s had been, but it was standing and it was functional.  Its services begin with the offering of 100 bulls, 200 rams, 400 labs, and twelve goats, a far cry from the 22,000 oxen and 120,000 offered by at Solomon’s dedication.  Another detail is that there is no record of the Shekinah glory filling this Temple like occurred at the Tabernacle and Solomon’s Temple.  The Jews were very much aware of this and rabbis have commented on it.

vs. 19-22 – The next great celebration at the newly dedicated Temple is Passover and the following Feast of Unleavened Bread.  It powerfully reflected the new start they had just as the first Passover had been in the past.

In this chapter Ezra is commissioned to return to Jerusalem to see to the religious affairs there.

vs. 1-10 – We now fast forward to 458 B.C. The king of Persia is now Artaxerxes I, son of Xerxes I and grandson of Darius the Great.  He grants permission for Ezra to lead another group of Jews back to the Promised Land.  It is interesting to note that it took four months to make the journey from Babylon to Jerusalem.  If they travelled up the Euphrates instead of going straight across the desert they would have covered around 800 miles.  Do not overlook vs. 10 as it reveals the heart of Ezra.

vs. 11-26 – Here is a copy of the letter by Artaxerxes given to Ezra, authorizing him to return to Jerusalem and see to the religious affairs of the Jewish people there.  He brings offerings with him to purchase sacrifices and other valuables for the Temple.  In vs. 21-22 you will note that the king made provision for supplies to be made available for the journey.  The Persians had a system of imperial supply depots on the major roads.  Ezra could present such a letter and have access to the material.

vs. 27-28 – The chapter closes with Ezra bursting out in praise for His provision and care.

Ezra was a man that God used mightily who is often overlooked.  He is one of the key figures in the history of the Jews as he helped reestablish the Jewish religion after the Captivity.  His writings helped preserve history and inspire the new generations.  This all starts with his heart in 7:10.  He prepared himself for the task ahead to help preserve and propagate the Jewish religion.  I am reminded of the words of B.H. Carroll: “Only men of great heart, great preparation, and great power with God achieve anything worth while in the ministry.”

Our hymn today, “Lord, Speak to Me that I May Speak”, was written by Francis Havergal in 1872.  It reflects Ezra’s spirit of desiring to be used by God.

Lord, speak to me that I may speak
In living echoes of your tone;
As you have so't, so let me seek
Your erring children, lost and lone.

Oh, lead me, Lord, that I may lead
The wand'ring and the wav'ring feet;
Oh, feed me, Lord, that I may feed
Your hung'ring ones with manna sweet.

Oh, teach me, Lord, that I may teach
The precious things that you impart,
And wing my words, that I may reach
The hidden depths of many a heart.

Oh, grant my spirit to renew,
That I may speak with soothing pow'r
A word in season, as from you,
To weary ones in needful hour.

Oh, fill me with your fullness, Lord,
Until my very heart o’erflow
In kindling thought and glowing word,
Your love to tell, your praise to show.

Oh, use me, Lord, use even me
Just as you will, and when, and where,
Until your blessèd face I see,
Your rest, your joy, your glory share.