In 2009 I began to read the Bible alphabetically (see here for my rationale), reading each book at least three times and trying to get into the mind of the original author and readers as well as listen to God’s message for today. Here’s what I’ve discovered from reading Ezra.
It's a book of two halves. The first part is about the return of the Jewish exiles to Jerusalem and the rebuilding of the temple over a time-span which includes at least three Persian kings. The second, slightly shorter, part is about Ezra and more exiles returning to Jerusalem and restoring the the ritual purity of the people by weeding out the corrupting influence of foreign wives.
The writer is clearly from the same school as the writer of Chronicles. He is fascinated by lists of names – two groups of exiles and the men who divorced their wives are set down in full – and by details regarding the temple, such as the large numbers of silver and gold vessels of various types which were taken back. I am left wondering what happened to all these precious cups and bowls. Were they regularly used in the various temple rituals? Or maybe the temple staff used them at mealtimes? Perhaps people in those days expected to handle silver or gold vessels as part of the temple experience. Or were the vessels simply stored away as a kind of 'reserve fund' to give the temple treasurer a sense of security?
The chronology of the book is slightly confusing. Cyrus, the Persian king who conquered Babylon, not only gave permission for Jewish exiles to return but pretty much commanded them to rebuild their temple and start worshipping their God again. Later Artaxerxes commanded the work to stop because the locals around Jerusalem (who had not been in exile) persuaded him that the temple's completion would lead to trouble and loss of revenue. The rebuilding was only completed in the reign of Darius, who reaffirmed Cyrus's edict. This came about because the people resumed the rebuilding, leading the locals to question their authority (this time seeming more curious than hostile) and send to Darius for advice. In the later part of the book it is Artaxerxes who sends Ezra back to Jerusalem with the same kind of support which Cyrus and Darius gave. Persian history of this period records a number of kings not mentioned in the Bible, and more than one Artaxerxes and more than one Darius. Bible scholars attempt to resolve the confusion by seeing the disruption of the work under Artaxerxes as a kind of 'flash-forward'. I'm content to leave the chronology a bit woolly.
The main point is surely that God works both through governments and through ordinary people to achieve his plans. Some of the Persian kings were amazingly generous to the exiles, not only returning the stolen temple treasures, but instructing their subjects to provide ongoing support in terms of finance and animals for the sacrifices. I'm not sure if the writer intended us to see God's hand also in the opposition and the royal command to cease building – or whether this was simply a set-up for the later revelation that eventually God's will is done. Even if it takes many years, the political situation comes round in the end to benefit the Jews.
The other feature of the early chapters is the absence of any main human protagonist. Hundreds of people are named, and a few of them are named as being in charge. But there is no one figure driving the rebuilding scheme. It's a communal effort – by the Jewish exiles and not by the potentially unclean local people – and the rejoicing at key stages is a natural outpouring of emotion from the whole people. If anyone can be described as in overall charge, it is God himself.
When Ezra does appear on the scene it is almost as a separate story. He is more of a respected scholar than a political leader. He does organise the return trip for many more exiles and shows his faith in God by refusing a military escort, trusting God to protect them. Otherwise his contribution is to recognise how sinful the people are in taking foreign wives into their homes (and with them foreign gods and corrupting influences) and to pour out his despair in an anguished prayer of confession. It is only when others encourage him that he calls people together to put things right. A lesson for us all is that leaders need a support group to advise them and motivate them.
The whole business of divorcing wives is distasteful to the modern mind. We would rather celebrate diversity and welcome cross-cultural influence. But remaining distinct is a theme which recurs often in the Old Testament. The Jewish race must set themselves aside as pure and holy. The exiles are right (in the eyes of the writer) to refuse offers of help from others willing to join the rebuilding, and wrong to mingle so freely with the local population. In the midst of this very uncompromising view there is a nod towards a more flexible approach. When the exiles agree to give up their wives (having all been summoned to a meeting under the threat of excommunication for non-attendees), they point out that it can't be done overnight. They will do what is necessary, but it will take time. Sometimes we need to make our decision instantly, but it can take time to implement that decision.
The best interpretation of the whole 'divorce your wives' business is that when God has done something marvellous and blessed us richly, we shouldn't be wasting his blessing by frittering our time and energy on ungodly things. These days a church can become so focussed on a building project, with frustrating ups and downs as funds are raised and permissions are sought, that in the excitement it forget what the purpose of the church is all about – making disciples; transforming lives; making people fit for worshipping and serving a holy God.
One feature of the book is the importance of written records. Some of the exiles were not allowed to exercise their priestly duties because they were unable to document their ancestry to the satisfaction of the leaders. Both Artaxerxes and Darius consult the court records in order to determine (respectively) that Jerusalem has always been troublesome and that Cyrus commanded the temple rebuilding. One reason we study the Bible is that we don't have to rely on memory or our own insights. We don't have to reinvent the wheel. We can be informed and inspired by what previous generations have done. There are lessons to be learned from the experience of this long catalogue of people in the book of Ezra even if their names (mostly) mean nothing to us any more.
