Ezra

(164) June 13: Ezra 1-2 & John 19:23-42

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider how we see hope for the kingdom.

To ponder:
Cyrus conquered Babylon in 539BC. A year later, fulfilling Jeremiah (Jer 25v8-14, 51v11), God “moved” the heart of the mighty Persian king to do his will. Cyrus’ proclamation was a political move to ensure stability throughout his empire, but it spoke much truth, acknowledging God as sovereign over the world, and himself as God’s servant (Is 44v28), appointed to do what Judean kings had failed to do – build God’s temple, and settle the people securely in the land. Here there is astonishing affirmation that no earthly power can do anything but God’s bidding, and his purposes are therefore certain. God should therefore be thanked for providential changes in society that give us opportunities for the building of his kingdom and our enjoyment of freedom as Christians.
            In declaring the people of Cyrus’ empire are to provide the Jews with wealth, goods, livestock and offerings, we see the return is like the Exodus in which the Egyptians gave the Israelites similar (Ex 11v2, 12v35-36). The phrase “came up from Babylon” (1v11, 2v1) implies the same. In Israel’s history, the return from exile is no less significant in affirming God’s commitment to his promises.
            The inventory focuses on the return of items stolen from the temple, signifying the re-establishment of the kingdom. The numbers don’t add up to the given 5,400 suggesting it is not exhaustive. The list of returnees is likely to include those from subsequent returns too. We will see Sheshbazzar to be the first governor in Judea, Jeshua, the High Priest, and Zerubbabel as key in the rebuilding of the temple. In all there are twelve leaders, again signifying the re-establishment of the kingdom - akin to the twelve tribes. Indeed, the list is described as people of “Israel” not just Judea, implying the unification of the north and south. Here we should remember some of the faithful from the north had emigrated south to worship God rightly at the temple (2 Chr 30v11). They would therefore have been included in the exile, and their descendents in the return.
            As in Chronicles, the list then focuses on those involved in the work of the temple and the descendents of Solomon’s servants. This looks back to Solomon’s glory days as the model of what was to be desired, and forward to the promised Christ who would perfectly fulfil God’s covenant with David (1 Chr 17v11-14) by establishing an everlasting kingdom with a temple at its heart. To the post-exilic community, the book therefore begins affirming the importance of continuity with the nation’s past history and worship. The church must look to its past in the teaching of the apostles, and to the future when Christ will return and establish it in all perfection. Both keep us from being compromised by the biases and temptations of the present.
            The careful notes where people’s descent could not be proved is inserted to show things were done with great care for the purity of the nation and those who served at the temple. Presumably, those unable to demonstrate they were priests could be counted clean and eat the food after there was a priest with Urim and Thummim because he could consult the LORD as to their credentials.
This care challenges our contemporary lack of concern over ensuring, as far as we are able, those in our churches do actually believe, and those ordained to ministry are actually called. It also proves the concern of the author with accurately recording Israel’s history, suggesting apparent discrepancies with detail are likely to have an explanation other than inattentiveness.
            The chapter ends recording this was a significant return (3v64) with the elders readily giving offerings to help in the rebuilding of the temple, and the priests, Levites and people resettling the towns that were their inheritance since the land was settled. Once more, it seems the kingdom is being re-established.

Praying it home:
Praise God that he is sovereign over all the decisions of men, able to move their hearts as he pleases. Pray that the government in our land would favour the church and Christians in such a way that enables them to flourish in their work of evangelism and discipleship.

Thinking further:
To read the NIV Study Bible introduction to Ezra, click here.
                                                          
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(165) June 14: Ezra 3-5 & John 20

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider how these different events would have affected the faith of the Jews.

To ponder:
Things start well. It is the seventh month, in which the feast of Tabernacles marking God’s provision is celebrated. The people are settled and united – assembling “as one man.” With others, the High Priest Jeshua (lit. Joshua) and Zerubbabel (a descendent of David, 1 Chr 3v19) begin to build an altar, ensuring it is on the foundation of the old one as specified by David (1 Chr 22v1). Knowing rebuilding the temple will take years, their concern is to re-establish the offering of sacrifices as soon as possible, according to God’s law through Moses. Indeed, 3v6 suggests they began offering burnt offerings before they had even begun the formal altar (see 3v1-2). Although the temple is not equivalent to church buildings, this is still a reminder of the priority of establishing true worship over the lesser concerns of church life. We also see that it is right to continue worship even under threat, as these people conducted theirs in full “despite their fear of the peoples around them.”
            The transport of goods from Sidon and Tyre echoes that when Solomon originally built his temple. And so, only five months after the work on the altar began, work started on the temple under the supervision of Levites. The laying of the foundation was a great event with priests robed, Levites leading praise of God’s goodness and love, and the people shouting with joy. However, the more elderly wept. The contrast with joy suggests this was in sadness, probably because of recalling the splendour of the old temple and the pain of the exile. This is a challenge to modern activism that might not think to gather simply to celebrate significant advances in the work of God’s kingdom. It also challenges cold complacency over the decline of the church.
            “The enemies of Judah and Benjamin” may not have been enemies when first approaching to offer their help. But they were not Israelites, having been shipped in by a previous Assyrian king, and taken on Jewish worship much as had occurred in the north (2 Kgs 17v24-41). Their rejection by the Jewish leaders is portrayed as a commendable concern because the LORD is the God of Israel. Indeed, being ritually unclean, such Gentiles would have defiled the holy building. The sincerity of their request is also questionable, as they immediately sought to oppose the building by discouragement, fear, and even employing people to disrupt the work until the reign of Darius around fourteen years later. God’s people have always been opposed in their service by these same means, and often by those with a compromised faith.
            The dating of kings reveals that 4v6-23 occurs after 4v24-6v22 which is why it focuses on opposition to rebuilding the city rather than the temple. It seems placed here to increase the tension when king Darius is written to in the coming section, and stress the ongoing nature of opposition by the same people who caused the work on the temple to cease. Their letter to Artaxerxes reveals they were significant individuals, including the commander, secretary, judges and officials of this province of the Assyrian Empire. It also reveals a concern over whether the Jews would refuse paying revenue. As requested, Artaxerxes searched records and concluded, as these people had stated, that Jerusalem was a “rebellious city” and previous Assyrian kings ruling the region had received revenue from it. The Jews were therefore compelled to stop their rebuilding.
            Returning to the time of Darius, we read that the work on the temple restarted when God spoke through Haggai and Zechariah (see their books). Tattenai’s enquiry (5v3-4) may not have been hostile. But critical is the note that “the eye of their God was watching over the elders” so this work was not stopped whilst Darius was consulted. We’re reminded again that the decisions of men are in God’s hands.
Tattenai’s letter to Darius includes the Jewish response to his enquiry. It demonstrates their theological awareness of their history. They boldly affirm they serve the God of all, and realise their previous temple was destroyed because previous generations had angered him. They then appeal to Darius to check whether Cyrus decreed the rebuilding of the temple before he makes his decision as to whether they continue.
           
Praying it home:
Praise God that even setbacks in the growth of his kingdom are somehow under his hand. Pray that ministers and congregations would prioritise the worship and service of God rather than lesser matters, even though they have their place.

Thinking further:
None today.
                                                          
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(166) June 15: Ezra 6-8 & John 21

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read note how God shows himself sovereign over all.

To ponder:
Darius finds Cyrus’ decree in the archive just as the Jews said. The dimensions commanded for the temple (6v3) seem unfeasible and may reflect an error in the decree. But what is significant is that because God brought around the crisis in which Darius was consulted, his people now receive significantly more help than Cyrus was prepared to give (6v6-12), and out of a concern that the priests pray for the benefit of Darius and his sons. When faced with a crisis, whether national or pastoral, we should not forget by God’s hand it may create an even better situation than that which preceded it.
            Because of Darius’ support, the work was completed in 516BC as the elders kept building and prospering under the preaching of Haggai and Zechariah. It reminds us of the constant need to hear God’s word if we are to keep at his work. The command of God here is linked to the decrees of the great Persian kings, showing their decrees were his doing (see 6v22). This is a dominant theme in the book (7v27-28, see Prov 19v21, 21v1).
            With echoes of the dedication of the first temple (1 Kgs 8), this one was then dedicated with joy, and the Passover celebrated at the right time and according to God’s law. We should note that despite their concern for purity (4v3) the people happily welcomed God-fearing Gentiles to the Passover who sought God and had turned from the unclean practices of their neighbours.
            As chapter 7 begins the book jumps 57 years, showing its concern just with significant events. Ezra is introduced with lineage from Aaron, leading a second wave of returning exiles (arriving in 458BC, 7v8). Ezra is an example to Christian ministers as one who was well versed in God’s law, and committed to studying, observing and teaching it. He had also somehow gained favour with Artaxerxes, who gave him “everything he asked for.” We are told why: “The hand of the LORD his God was upon him.” And because of this “gracious” hand he and those with him made the journey safely in four months.
            Artaxerxes' letter shows he was willing for any Israelites to go with Ezra, and had commissioned him to enquire of God’s law and take silver and gold from the Babylonians and Jews to ensure offerings were made in the temple. The Jews were permitted to use any surplus they saw fit. Up to a limit, the king even ordered the treasurers of the province to give whatever was necessary and not require revenues from temple workers. Echoing Darius (6v10), this was so there would not be “wrath against the king” and “his sons.” This doublet suggests Darius and Artaxerxes are modelling an attitude to God’s people that should be seen as appropriate, right and wise for secular rulers today too. Indeed, the suggestion is that those who do not bless God’s people are in danger of his displeasure and judgement (see also Gen 12v3).
            Artaxerxes also commissioned Ezra to appoint magistrates and judges to administer God’s law throughout the region. His political model was a pluralistic one in which God’s law would be adhered to in this province, and no doubt that of other gods in other provinces. This would ensure stability of the various peoples Persia had conquered. 7v26 notes the tension of working this out. On pain of death the people are not only to obey God’s law but that of the Persian king too. Of course, where the two conflicted, they should have known God’s law takes precedence (Acts 4v19).
            Whether as author, editor or just a source, Ezra now speaks in the first person, praising God for governing the king and his officials to achieve all this (7v27-28), and noting how this gave him courage – as it should us. His concern for the temple is seen in not leaving without Levites to aid the work there, and God’s grace was displayed in them being capable. Ezra also appointed priests and Levites to take and guard the articles donated for the temple.
The gospel Ezra shared with Artaxerxes was that God’s gracious hand is on everyone who looks to him, but his great anger against those who forsake him. Because it might suggest he didn’t actually trust this to be true, Ezra was ashamed to ask for protection for the journey and so proclaimed a fast to pray for safety. God answered. After resting for just three days on arrival, the work on the temple began as the various articles were passed to those at the site, the returnees offered burnt offerings in devotion to God, and Artaxerxes’ orders were delivered to his officials. We’re not actually told of the rebuilding of the temple, which was completed in 516BC. But could there be a hint here to Jesus’ claim to be able to rebuild this second temple (as his body) in three days (Jn 3v19-22)?
           
Praying it home:
Praise God for the good he is working for the growth of his kingdom in your country today. Pray that ministers would teach carefully and faithfully how Christians are to live in this context.

Thinking further:
None today.
                                                          
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(167) June 16: Ezra 9-10 & Acts 1

Ask God to open your mind, heart and will to understand, delight in and obey what you read.


To discover:­­
As you read consider why the people’s sin is so serious

To ponder:
The leaders may have come to Ezra because they had learnt what God required from his teaching. They reported that the people and even priests and Levites had intermarried with the Canaanite nations, which God had always forbidden (Deut 7v1-4). Indeed, the leaders had led the way. This was serious as God’s promises and blessing depended on the people remaining faithful, whereas intermarriage with those who followed false gods and their practices could so easily lead them astray (Deut 7v4). In short, the act of intermarriage implied a profound lack of concern for the LORD and for the spiritual wellbeing of the next generation. This is why Ezra displayed such violent grief (9v3-4), reflecting Christ’s at the unfathfulness of the Jews in his day.
            The faithful, defined as those who trembled at God’s word (Is 66v2), gathered around Ezra. His prayer did not request forgiveness, but simply confessed the people’s sin and expressed grief. Ezra identified with the people, being ashamed and disgraced because of the height of their sin and guilt. He acknowledged that after the exile, the LORD had graciously left a “remnant” and given the nation a “firm place in his sanctuary” – perhaps a reference to the land as the place of his presence. This was a “new life” to rebuild the temple and enjoy security for Judah and Jerusalem. These words are deeply significant as they imply God had re-established his kingdom, whilst acknowledging that this was only for “a brief moment,” which means that the everlasting kingdom promised to David was yet to come (1 Chr 17v11-12).
            Ezra sees that the people had disregarded God’s word. It was actually Moses that gave the instructions he ascribes to the prophets (9v10-12, see Deut 7v1-4). However Moses was a prophet, and the later prophets called people back to his instructions. Ezra is astonished that the people have sinned again after the punishment of the exile and the keeping of a remnant, and acknowledges that God should be angry enough to totally destroy them. Their survival is therefore testimony that in his grace, God had more for his people. So the Old Testament ends with their need to look not only to the day when he would send his Christ, but circumcise their hearts (Deut 30v6-10).
            Ezra’s prayer and tears moved a crowd to gather and mourn with him, with one encouraging him that there is hope if the people covenant to send away their non-Israelite wives and children. This was to act according to the law in the sense that the law forbid the marriages. We must be very clear that it was an extreme measure, warranted by the context in which the purity of the relatively small remnant’s religion had to be maintained. Although Christians are called only to marry “in the Lord” (1 Cor 7v39) for the same reasons the Israelites were to marry only Israelites, the New Testament is clear that if a Christian does marry an unbeliever, they are not to divorce them (1 Cor 7v12-14).
            With the threat of losing their property the exiles were called to assemble in Jerusalem. They met in front of the temple “greatly distressed” by their situation but also the “heavy rain” which provided a sort of ominous air. Ezra charged them with their sin, urging them to confession and separation from the foreign people and wives. They agreed this was “right,” and due to logistics, it was arranged that this would be overseen by the elders and judges in each town until “the fierce anger of our God” was “turned away.” It is a slight on the church today that such seriousness with corporate sin is so lacking. God’s people still need to be charged with their unfaithfulness and called to separate from the practices of unbelievers (2 Cor 6v14). And church elders may need to ensure this is done.
The seriousness of disobeying God is seen in the fact that the book ends with the names of those proved unfaithful. The people had returned as the prophets predicted, but they were not yet renewed as was also promised. But the fulfilment of the former should have encouraged the faithful to wait on the LORD for the latter.
           
Praying it home:
Praise God that no matter how unfaithful his people, he graciously keeps building his church. Pray that corporately and individually ministers would face Christians up to their sin and be diligent and organised in leading them towards greater purity.

Thinking further:
None today.
                                                          

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