Bible Commentaries
Ezra 8

Introduction

Ezra Chapter 8

Ezra 8:1 "These [are] now the chief of their fathers, and [this is] the genealogy of them that went up with me from Babylon, in the reign of Artaxerxes the king."

This is a listing of those who went with Ezra out of Babylonian captivity back to their homeland. The genealogy could have partially been to make sure these were Hebrews leaving Babylon, but it could, also, be just because the Hebrews kept good records. Artaxerxes had given Ezra permission to take all, who wanted to go, home. He was king of Persia. There is a spiritual lesson in this for the believers. We must be willing to be redeemed, before we can actually head for our promised land, heaven. The release of the world is as important as the accepting the Lord as Redeemer.

Ezra 8:2 "Of the sons of Phinehas; Gershom: of the sons of Ithamar; Daniel: of the sons of David; Hattush."

Ezra 8:3 "Of the sons of Shechaniah, of the sons of Pharosh; Zechariah: and with him were reckoned by genealogy of the males an hundred and fifty.”

The different groups of people were actually different classes of families.

Ezra 8:4 "Of the sons of Pahath-moab; Elihoenai the son of Zerahiah, and with him two hundred males."

Ezra 8:5 "Of the sons of Shechaniah; the son of Jahaziel, and with him three hundred males."

Ezra 8:6 "Of the sons also of Adin; Ebed the son of Jonathan, and with him fifty males."

Ezra 8:7 "And of the sons of Elam; Jeshaiah the son of Athaliah, and with him seventy males."

Ezra 8:8 "And of the sons of Shephatiah; Zebadiah the son of Michael, and with him fourscore males."

Ezra 8:9 "Of the sons of Joab; Obadiah the son of Jehiel, and with him two hundred and eighteen males." Ezra 8:10 "And of the sons of Shelomith; the son of Josiphiah, and with him an hundred and threescore males."

Ezra 8:11 "And of the sons of Bebai; Zechariah the son of Bebai, and with him twenty and eight males."

Ezra 8:12 "And of the sons of Azgad; Johanan the son of Hakkatan, and with him an hundred and ten males."

Ezra 8:13 "And of the last sons of Adonikam, whose names [are] these, Eliphelet, Jeiel, and Shemaiah, and with them threescore males."

Ezra 8:14 "Of the sons also of Bigvai; Uthai, and Zabbud, and with them seventy males."

We dealt more fully with the family of Adonikam in the first exodus. The difference in the number of people returning on this second trip and the first was evident in the family of Adonikam. On the first trip his family had 666 going back. In this trip, there were 60. Of course, the numbers were just for the males and there were approximately 3 times that many, who would actually return, counting the women and children.

Ezra 8:15 "And I gathered them together to the river that runneth to Ahava; and there abode we in tents three days: and I viewed the people, and the priests, and found there none of the sons of Levi."

The river, spoken of here, is a small stream that flows into the Euphrates. It was about 8 days journey from Babylon. It appears, they stopped to rest the people. They abode in tents, because there were so any of them. This trip would take months, and this was the only way to house the 36 people on the trip. There were no Levites with them. This was very strange. 74 Levites had gone up with Zerubbabel, and this trip Ezra found none. This does not mean there were none at all, but that he saw none.

Ezra 8:16 "Then sent I for Eliezer, for Ariel, for Shemaiah, and for Elnathan, and for Jarib, and for Elnathan, and for Nathan, and for Zechariah, and for Meshullam, chief men; also for Joiarib, and for Elnathan, men of understanding."

Ezra 8:17 "And I sent them with commandment unto Iddo the chief at the place Casiphia, and I told them what they should say unto Iddo, [and] to his brethren the Nethinims, at the place Casiphia, that they should bring unto us ministers for the house of our God."

The chief men, mentioned in verse 16, were men who had enough authority that they would be accepted by Iddo as messengers from Ezra. They were men who would be respected enough that Iddo would listen carefully to what they had to say. Iddo was the chief of the Nethenims. He was, also, the head of the Jews at Casiphai. It appears, that even though the Jews were in exile, their families were ruled over by the head of the family, as if they were a separate country. The Nethinims had been set aside to do the menial work in the temple. Ezra requested them to come, and help him by being ministers in the house of the LORD.

Ezra 8:18 "And by the good hand of our God upon us they brought us a man of understanding, of the sons of Mahli, the son of Levi, the son of Israel; and Sherebiah, with his sons and his brethren, eighteen;"

Ezra was thanking God for the good fortune of the Levites that came back to Ezra. Ezra knew this was a blessing from God. Sherebiah and Mahli may be the same person. There were eighteen that came.

Ezra 8:19 "And Hashabiah, and with him Jeshaiah of the sons of Merari, his brethren and their sons, twenty;"

These were, also, Levites from the division of Merari.

Ezra 8:20 "Also of the Nethinims, whom David and the princes had appointed for the service of the Levites, two hundred and twenty Nethinims: all of them were expressed by name."

We remember, the Nethinims were in the service of doing the menial jobs in the temple. They were not spoken of as Nethinims, until after the captivity.

Ezra 8:21 "Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of him a right way for us, and for our little ones, and for all our substance."

Ezra called the fast to prepare for the rest of the journey. He wanted the assistance of the LORD as he carried these people on this several month journey to Jerusalem. The fast was to receive instructions from God on exactly how they should proceed. They wanted no harm coming to the women and children, or to the precious cargo. Ezra knew his help was in the LORD.

Ezra 8:22 "For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God [is] upon all them for good that seek him; but his power and his wrath [is] against all them that forsake him."

Ezra knew there were robbers along the way in the land they must pass through. He had not asked for help from the Persians, because if they were really of God, as they had told the Persian king they were, the LORD would take care of them.

Ezra 8:23 "So we fasted and besought our God for this: and he was entreated of us."

This is saying, when they fasted and prayed, the LORD heard their prayer, and put into their hearts exactly what they were to do.

Ezra 8:24 "Then I separated twelve of the chief of the priests, Sherebiah, Hashabiah, and ten of their brethren with them,"

Ezra 8:25 “And weighed unto them the silver, and the gold, and the vessels, [even] the offering of the house of our God, which the king, and his counsellors, and his lords, and all Israel [there] present, had offered:"

This was dividing all of the silver and gold into the hands of 12 trustworthy priests, so the valuables would be scattered out and not so easily found in one place. There was a fairly large amount, since this was what the king had sent, as well as the offerings the people themselves had gathered up and sent.

Ezra 8:26 "I even weighed unto their hand six hundred and fifty talents of silver, and silver vessels an hundred talents, [and] of gold an hundred talents;"

If a talent weighs 125 pounds, this is speaking of 81,250 pounds of silver. The silver vessels weighed 12,500 pounds in silver. The gold, also, weighed 12,500 pounds. The gold, alone weighed 150,000 ounces. At $400.00 per ounce, this would figure $600,000,000.00. You can see why Ezra was concerned.

Ezra 8:27 "Also twenty basins of gold, of a thousand drams; and two vessels of fine copper, precious as gold."

Ezra 8:28 "And I said unto them, Ye [are] holy unto the LORD; the vessels [are] holy also; and the silver and the gold [are] a freewill offering unto the LORD God of your fathers."

Ezra was stressing to them the necessity of getting all of these precious items for the temple through. The value in dollars and cents were important, but the idea these treasures belonged to God made this much more important. They were to guard this with their lives.

Ezra 8:29 "Watch ye, and keep [them], until ye weigh [them] before the chief of the priests and the Levites, and chief of the fathers of Israel, at Jerusalem, in the chambers of the house of the LORD."

Ezra weighed, and made a record of exactly what he had entrusted to each priest. They would weigh them in, when they arrived at the temple in Jerusalem. This was good record keeping. They would not be careless with the things of the LORD. Those in authority in the temple in Jerusalem would receive them, and weigh them in. There would be a record kept of that, as well. 38

Ezra 8:30 "So took the priests and the Levites the weight of the silver, and the gold, and the vessels, to bring [them] to Jerusalem unto the house of our God."

They did as Ezra had asked them. Each priest and Levite would be responsible for the portion of the treasure, that had been entrusted to him.

Ezra 8:31 "Then we departed from the river of Ahava on the twelfth [day] of the first month, to go unto Jerusalem: and the hand of our God was upon us, and he delivered us from the hand of the enemy, and of such as lay in wait by the way."

God had protected them from all harm, as they journeyed back to their home in Judah. Ezra’s fears never happened. They did not even encounter the thieves. Ezra’s faith in God brought them through safely.

Ezra 8:32 "And we came to Jerusalem, and abode there three days."

This was speaking of a rest they took from their long journey. They were safe to rest, now.

Ezra 8:33 "Now on the fourth day was the silver and the gold and the vessels weighed in the house of our God by the hand of Meremoth the son of Uriah the priest; and with him [was] Eleazar the son of Phinehas; and with them [was] Jozabad the son of Jeshua, and Noadiah the son of Binnui, Levites;"

Each one of the 12, that the treasures had been entrusted to weighed them to the son of the high priest in Jerusalem. The men, mentioned in the verse above, were priests and Levites. They would put the treasures in safe keeping in the temple.

Ezra 8:34 "By number [and] by weight of every one: and all the weight was written at that time."

The weights were recorded in a record book kept at the temple. The twelve, who were responsible for the safe journey, had now shifted their responsibility to those in charge of the treasures in the temple.

Ezra 8:35 "[Also] the children of those that had been carried away, which were come out of the captivity, offered burnt offerings unto the God of Israel, twelve bullocks for all Israel, ninety and six rams, seventy and seven lambs, twelve he goats [for] a sin offering: all [this was] a burnt offering unto the LORD."

Their offering was for themselves, but for all Israel, as well. This offering was very similar to the offering the people gave when Zerubbabel returned. The number of animals are smaller, because those who came out of Babylon this trip were much fewer in number.

Ezra 8:36 "And they delivered the king’s commissions unto the king’s lieutenants, and to the governors on this side the river: and they furthered the people, and the house of God."

This was speaking of the documents that Ezra brought from the king giving him authority to draw from the treasury. The lieutenants, under the 39 governors, were in charge of it. It appears, that they did just as the documents had requested them to do, immediately.

Ezra 8 Questions

1. Who was king when Ezra went to Jerusalem?

2. Who had permission from the king to go to Jerusalem?

3. The release of the _________ is as important as the accepting the Lord as ___________.

4. What does the small number of the family of Adonikam in this journey reveal to us?

5. Where did they gather, and set up their tents for three days?

6. When Ezra viewed the people, he discovered there were no _______.

7. The river, in Ezra 8:15, flowed into what large river?

8. How far was this first stop from Babylon?

9. How many Levites had gone with Zerubbabel?

10. Who did Ezra send to Iddo to get Levites and Nethinims?

11. Why did Ezra want them?

12. How many came, mentioned in Ezra 8:18?

13. How many Nethinims came?

14. What was their job in the temple?

15. Why did Ezra proclaim a fast?

16. Why had he not asked for a Persian escort?

17. What did Ezra do for safety of the valuables they were carrying?

18. What was the value of the gold alone, not including the vessels?

19. The silver and gold were a __________ offering unto the LORD.

20. What would they do with the treasures, when they made it to Jerusalem?

21. How long did they rest in Jerusalem?

22. Who took care of the gold and silver in the temple?

23. Those who made the second trip made ___________ offerings.

24. Who did they make the offerings for?

25. What happened when Ezra showed the documents from the king to the lieutenants?

Verses 1-14

Ezr 8:1-14

Ezra 8:1-14

FURTHER DETAILS OF EZRA’S JOURNEY TO JERUSALEM;

THE LIST OF FAMILIES; CHIEF MEN; WITH THE NUMBERS OF RETURNEES

"Now these are the heads of their fathers’ houses, and this is the genealogy of them that went up with me from Babylon, in the reign of Artaxerxes the king: of the sons of Phinehas, Gershom. Of the sons of lthamar, Daniel, Of the sons of David, Hattush. Of the sons of Shecaniah, of the sons of Parosh, Zechariah; and with him were reckoned by genealogy of the males a hundred and fifty. Of the sons of Pahath-moab, EUe. hoenai the son of Zerahiah; and with him two hundred males. Of the sons of Shecaniah, the son of Jahaziel; and with him three hundred males. And of the sons of Adin, Ebed the son of Jonathan; and with him fifty males. And of the sons of Elam, Jeshaiah the son of Athaliah; and with him seventy males. And of the sons of Shephatiah, Zebadiah the son of Michael; and with him fourscore males. Of the sons of Joab, Obadiah the son of Jehiel; and with him two hundred and eighteen males. And of the sons of Shelomith, the son of Josiphiah; and with him a hundred and threescore males. And of the sons of Bebai, Zechariah the son of Bebai; and with him twenty and eight males. And of the sons of Azgad, Johanan the son of Hakkatan; and with him a hundred and ten males. And of the sons of Adonikam, that were the last: and these are their names: Eliphelet, Jeuel, and Shemaiah; and with them threescore males. And of the sons of Bigvai, Uthai and Zabbud; and with them seventy males."

This list is parallel with that of Ezra 3:3-13, and there are many similarities. Generally, the same family names appear in both lists, although not in the same order. "The numbers here are much smaller, never reaching even a third of the totals in the other list, and sometimes falling below one twelfth." Only in Ezra 8:5 (Shecaniah), Ezra 8:9 (Joab) and Ezra 8:10 (Shelomith) do we find new families mentioned; and two of these are disputed.

The authenticity of his list has been challenged; but Bowman mentioned that, "It has also been defended, and that it fits." "The reliability of this list is also supported by its appearance with only slight variations in 1 Esdras 8:28-40."

The whole number of those accompanying Ezra on this journey, including the Levites and Nethinim finally recruited by Ezra, was placed at 1,773 males. Rawlinson placed the total number, including women and children, at about 9,000, estimating five per family. Wlliamson, however, estimated the total number as "some 5,000."

The most remarkable name in the whole list is that of Hattush the son of Schechaniah. "Beyond any reasonable doubt, he was the descendant of David (1 Chronicles 3:22), through Shemaiah; and he was Zerubbabel’s great-great-grandson."

E.M. Zerr:

Ezra 8:1. These chief of their fathers are the men referred to in the last verse of the preceding chapter. It was not expected that every Jew would make the journey to Jerusalem at this time, but the leading men among them, in order to accomplish the work at hand. The word fathers has special reference back to the beginning of the nation after they came out of Egypt. Genealogy means the family list. That is, when certain men are named, a jump may be made back to their forefathers to find the fountainhead of the person or persons, if two or more had a common ancestor.

Ezra 8:2-3. Some of these names are familiar, being among the early ancestors of the congregation of the Jews. Again, some cases are mere coincidents and should not be allowed to confuse us. The leading men of whatever unit is being considered will be named, then a sum of the number that went with them will be stated. Thus the number that was with the unit of this paragraph was 150 males. All of them were admitted to the expedition, having been represented in the genealogy or family list.

Ezra 8:4. Sans of Pahathmoab is a general statement of the group the writer wished to consider in this unit. And out of that group he named Elihonenai, whose immediate father was Zerahiah. This man was associated with 200 males.

Ezra 8:5. The next group was composed of the sons or descendants of Shechaniah. But not all of them could be represented in the movement, so a particular one was named to furnish the list. Jahaziel was the one chosen and the name of his son is not given, only that a son of his was given 300 males.

Ezra 8:6. Adin stands for a group of seed of Israel, and both father and son who were selected are named. This son was given 50 males to journey with him.

Ezra 8:7-14. Having considered several verses in detail, I believe the reader now understands the order or method followed, which applies to each of the verses in this paragraph. It was thought unnecessary, therefore, to take space for all of them separately. The thought that will be added, and that applies to each of the verses from the 3rd on down, is the fact that only males are mentioned. That is in keeping with the general plan of the Mosaic system, which required the males only to take upon them the activities of the national services. That was in consideration for the females as being the weaker vessels (physically), and hence not qualified for the journeys and other strenuous items of the system. The sum of all the males listed in verses 3-14 is 1496, which is quite an army of workers and travelers, planning to journey to the native country of their forefathers.

Verses 15-20

Ezr 8:15-20

Ezra 8:15-20

A SECOND BEGINNING OF THE JOURNEY AT AHAVA

"And I gathered them together at the river that runneth to Ahava; and there we encamped three days; and I viewed the people, and the priests, and found there none of the sons of Levi. Then sent I for Eliezer, for Ariel, for Shemaiah, and for Elnathan, and for Jarib, and for Elnathan, and for Nathan, and for Zechariah, and for Meshullam, chief men; also for Joiarib, and for Elnathan, who were teachers. And I sent them forth unto Iddo the chief of the place Casiphia; and I told them what they should say unto Iddo, and his brethren the Nethinim, at the place Casiphia, that they should bring unto us ministers for the house of God. And according to the good hand of our God upon us, they brought us a man of discretion, of the sons of Mahli the son of Levi the son of Israel; and Sherebiah with his sons and his brethren, eighteen; and Hashabiah, and with him Jeshaiah of the sons of Merari, his brethren and their sons, twenty; and of the Nethinim, whom David and the princes had given for the service of the Levites, two hundred and twenty Nethinim: all of them were mentioned by name."

"I gathered them together to the river than runneth to Ahava" (Ezra 8:15). Ezra’s company had already left Babylon on the first day of the month; and they were delayed here until the twelfth day when the journey was resumed. Some time had elapsed in their journey to this station, and there was more delay while Ezra recruited the Levites and the Nethinim.

"The river that runneth to Ahava" (Ezra 8:15) Several current scholars insist that this place is unknown; but Rawlinson wrote that, "It is now generally identified with the place IS in Herodotus (i. 179), a small stream flowing into the Euphrates from the east, some eight days’ journey from Babylon. This place is mentioned under the slightly variant names of Ava and Ivah in 2 Kings 17:24; 2 Kings 19:13, and in the Septuagint (LXX) under the name Aba ... the modern name is Hit. This information fully explains why the departure from Ahava was on the twelfth day of the month. Eight days had been required for their journey to that place, and the other four days were for recruiting the Levites.

Casiphia, also unknown, was evidently quite near this first way-station, otherwise, more time would have been required for enlisting the Levites. "Ezra knew of a settlement of Levites nearby at a place called Casiphia (the location of which is unknown to us)."

"I found there none of the sons of Levi" (Ezra 8:15). The difficulty in recruiting Levites was probably due to the reduction of their status by the encroaching activities of the post-exilic priesthood, whose criminal activity was so dramatically exposed in the Book of Malachi, so terrible, in fact, that God even cursed them (Malachi 2:1-2). The disaffection of the Levites is demonstrated by the fact that, "Only 341 returned with Zerubbabel, compared with 4,289 priests."

Regarding Ezra’s determination to include Levites in his migration, Williamson pointed out that, "Ezra regarded his company as `an ideal Israel," which of course required the presence of Levites. "And as presented in the Book of Ezra, it was a second exodus."

"And of the Nethinim ... two hundred twenty" (Ezra 8:20). The original Nethinim were the Gibeonites (Joshua 9:23).

E.M. Zerr:

Ezra 8:15. Ahava was the name of some small stream, or a town on a stream, located on the border of the Persian dominions proper, at which Ezra collected the men for his expedition to Palestine. The reader may remember that Ezra 7:8-9 recorded the arrival of Ezra at Jerusalem, yet here we are, encamped on the banks of a stream only a short distance from the starting point. But many places in the Bible are not strictly chronological. The passage just referred to is a brief statement of the entire event of Ezra’s expedition from the Persian dominions to Jerusalem. The writer then goes back with his story to the events preparatory to the journey. They included the formation of the letter containing the decree of Artaxerxes, authorizing Ezra to make the journey. Having given us a copy of that document, the writer goes on with his story and has the expedition formed and assembled at the place named in the beginning of this paragraph. Before launching out upon the main part of the journey, Ezra took an inventory of his crowd. He discovered, after three days of search, that among the priestly group, there were none of the Levites other than the priests. The idea is that while there were some who were from the family of Aaron in the crowd, and hence composed a group of priests, yet the tribe of Levi in general was not represented. They would be needed for the more rugged service about the temple activities.

Ezra 8:16-17. Then sent I means Ezra summoned these men into his presence from the crowd that was there at Ahava. The first 9 men named were called chief or leading men. That would apply especially to their personal influence or prestige. The next 2 men were distinguished for their mental ability. These 11 men were sent with a commission to contact Iddo, another leading man at Casiphia, which was a district nearer the headquarters of the realm. The message to Iddo was that he should send along some ministers for the house of God, at which they were expecting to arrive. This word minister is what was indicated by the mention of Levites in Ezra 8:15. Please reread the comments in that place. The Nethinims were another group of servants that had been distinguished in the days of Solomon.

Ezra 8:18-19. By the good hand means God took a hand in the affair for their good. Such assistance guaranteed them the proper selection of a man, and consequently the man chosen had a pure lineage back to Levi, the head of the special tribe.

Ezra 8:20. Lest we forget the information regarding the Nethinims, I shall here repeat it as far as can be learned from the sources. Smith’s Bible Dictionary says this:

"Nethinims (given, dedicated). As applied specifically to a distinct body of men connected with the services of the temple, this name first meets us in the later books of the Old Testament in 1 Chronicles, Ezra and Nehemiah. The word and the ideas embodied in it may, however, be traced to a much earlier period. As derived from the verb nathan, i. e. give, set apart, dedicate, it was applied to those who were specially appointed _ to the liturgical [religious ceremonies] offices of the tabernacle."

Young ’says they were "a class of persons employed as servants or assistants to the Levites; probably the Gibeonites and others reduced to servitude."

Schaff-Herzog Encyclopaedia gives us the following:

"Different from the Levites were the Nethinims, who performed the menial [less dignified but honorable] work for the Levites: hence they are mentioned along with the Levites (1 Chronicles 9:2; Ezra 7:24). The original stock of the Nethinims were probably the Gibeonites, whom Joshua made ’hewers of wood, and drawers of water’ (Joshua 19:27). The Nethinims of 1 Chronicles 9:2, Ezra 2:43, were probably sprung from captives taken by David in the later wars, who were assigned to the service of the tabernacle, replacing possibly the Gibeonites, who had been slain by Saul (2 Samuel 21:1). Undoubtedly these Nethinims were obliged to keep the Mosiac law. From Nehemiah 10:29 we know that such was the case in the post-exilian [after the exile] period."

From this information we can see that the term is not a racial or religious one, but one of social state. Such a group of servants might have come out of any order of persons who were brought into a state of servitude as described. In the case now before us, there were 220 of them and they were listed according to their individual names. Ezra had sent back for some of the Levites to join the expedition, and these Nethinims very properly accompanied them.

Verses 21-23

Ezr 8:21-23

Ezra 8:21-23

EZRA PROCLAIMS A FAST FOR THREE DAYS

"Then I proclaimed a fast there at the river Ahava, that we might humble ourselves before our God, to seek of him a straight way for us, and for our little ones, and for all our substance. For I was ashamed to ask of the king a band of soldiers and horsemen to help us against the enemy in the way, because we had spoken unto the king saying, The hand of our God is upon all them that seek him for good; but his power and his wrath is against all them that forsake him. So we fasted and besought our God for this: and he was entreated of us."

"I proclaimed a fast there at the river Ahava" (Ezra 8:21). Ezra had good reason behind this proclamation. Due to his previous remarks to the king, he was ashamed to request a military escort to Jerusalem; and, since he was transporting a vast sum of money, and as the way was always a dangerous one, he felt a special need of God’s protection.

Fasting, as a means of seeking God’s favor, was a common practice in Israel; and even in the New Testament, Jesus prophesied that his followers would fast (Matthew 6:15; Matthew 8:14).

There was a long tradition in Israel that the rulers had the authority to proclaim a fast; and one was even called by Jezebel (1 Kings 21:12).

"And he was entreated of us" (Ezra 8:23). Ezra wrote this after his safe arrival in Jerusalem; but here he included this word that God had indeed answered their prayers. As a consequence of their prayers, "The journey was successfully accomplished, God’s gracious protection delivering them from the bands of enemies and marauders."

E.M. Zerr:

Ezra 8:21. The law of Moses did not generally require the practice of fasting. It endorsed It and even encouraged it by offering certain rewards for its observance. The time was at hand, in the judgment of Ezra, for a season of fasting and devotional service. They were about to start on the main lap of the journey, that was to take them through a wild and perilous country. Hostile persons would likely be encountered, as well as other dangers connected with such a territory. Afflict ourselves means to become humble and devote a season of time to serious prayer to God for safety.

Ezra 8:22. It is evident from this verse that the Persian king had offered to furnish Ezra a military escort for the journey. The offer had been declined on the basis that he would rely on his God for protection. He had informed the king, though, that such help would come to those only who seek him.. In accordance with that declaration, the appointment was made for the fast and other devotional activities of which we are now hearing. After refusing the offer of Artaxerxes, Ezra was ashamed to return to him to ask protection when he realized more fully the dangers confronting them.

Ezra 8:23. The voluntary fasts consisted of more than the mere abstaining from food. Prayer and expressions of humility accompanied the period. Intreated means to "listen to prayer." The phrase signifies that God listened to or heard (favorably) the prayers of the people and of Ezra.

Verses 21-34

Ezr 8:21-34

Ezra 8:31-34

THE JOURNEY COMPLETED AND THE TREASURES WERE WEIGHED BEFORE THE TEMPLE CUSTODIANS

"Then we departed from the river Ahava on the twelfth day of the first month, to go to Jerusalem; and the hand of our God was upon us, and he delivered us from the hand of the enemy and the lier-in-wait by the way. And we came to Jerusalem, and abode there three days. And on the fourth day the silver and the gold and the vessels were weighed in the house of our God into the hand of Merimoth the son of Uriah the priest (and with him was Eleazar the son of Phinehas: and with them was Jozabad the son of Jeshua, and Noadiah the son of Bennuni, the Levites) - the whole by number and by weight: and all the weight was written at that time."

"After four months of traveling (Ezra 7:9), they came to Jerusalem; the fact of their having been unmolested on the way (Ezra 7:31) vindicated their faith in God’s protection; and the treasures were weighed in with the proper temple authorities, indicating that none had been misappropriated."

"We departed from the river Ahava on the twelfth day of the month" (Ezra 8:31). Williamson seemed perplexed by the fact that, "Whereas in Ezra 7:9 the departure date was the first day of the month; here the actual date is, given as the twelfth day of the month (so stated as to leave the impression that these dates are in some manner contradictory)." Once more we find that a careful reading of the Bible completely clears up what some critics view as a contradiction. Read the text:

On the first day of the first month began (Ezra) to go up from Babylon (Ezra 7:9).

"Then we departed from the river Ahava on the twelfth day of the first month" (Ezra 8:31).

It does not take a genius to understand that on the first day of the month they left Babylon, and on the twelfth day of the month they left the river Ahava. Some of the scholars are mixed up on this because they have erroneously interpreted "the river Ahava" as being one of the canals in Babylon. (See the comment of Herodotus on this as given in my comment on Ezra 8:15, above.)

"And we ... abode there three days" (Ezra 8:32). This is a reference to the three-days’ rest which they enjoyed after their arrival in Jerusalem. No doubt they needed it, because the journey had hasted four months and was attended by many dangers and anxieties. "Like Nehemiah (Nehemiah 2:11), Ezra was content with a three days’ rest, before getting on with the business at hand."

E.M. Zerr:

Ezra 8:31. According to Ezra 7:9 it had been 12 days since Ezra started from Babylon. Most of that time had been spent at Ahava, completing the preparation for the main portion of the journey. On the 12th day of the 1st month they started, and the trip was successful through the good hand of God. That fulfilled the assurance indicated in Ezra 8:23 when the prayer of Ezra was heard.

Ezra 8:32. Came to Jerusalem are 3 words that cover 5 months of time according to Ezra 7:7 . Abode there three days means there was nothing done for that length of time. A journey that had taken 4 months, and extended several hundred miles, would call for a brief period of relaxation.

Ezra 8:33. After a 3-day rest, the silver and gold was turned over to the proper men and in the proper place. It was not only handed over, but was weighed in the presence of responsible officers and men who would be witnesses if they were needed.

Ezra 8:34. The metal was weighed and the pieces counted or numbered, making it doubly sure that no misrepresentation, either intentional or unintentional, could be done. And furthermore, that no misunderstanding due to faulty memory might occur, the list was written down at the same time.

Verses 24-30

Ezr 8:24-30

Ezra 8:24-30

THE PRIESTS AND LEVITES WERE ENTRUSTED WITH THE TREASURES

"Then I set apart twelve of the chiefs of the priests, even Sherebiah, Hashabiah, and ten of their brethren with them, and weighed unto them the silver, and the gold, and the vessels, even the offering for the house of our God, which the king, and his counsellors, and his princes, and all Israel there present, had offered: I weighed into their hand six hundred and fifty talents of silver, and silver vessels a hundred talents; of gold a hundred talents; and twenty bowls of gold, of a thousand darics; and two vessels of fine bright brass, precious as gold. And I said unto them, Ye are holy unto Jehovah, and the vessels are holy; and the silver and the gold are a freewill-offering unto Jehovah, the God of your fathers. Watch ye, and keep them, until ye weigh them before the chiefs of the priests and the Levites, and the princes of the fathers’ houses of Israel, at Jerusalem, in the chambers of the house of Jehovah. So the priests and the Levites received the weight of the silver and the gold, and the vessels, to bring them to Jerusalem unto the house of our God."

"The value of these gifts was well over a million pounds; but this is by no means inconceivable in view of the immense wealth of the Perisan kings."

Responsibility for transporting this vast sum of money, "Was vested in twelve priests and twelve Levites especially chosen for the task. This was in accordance with the Pentateuchal care and movement of the tabernacle furnishings (Numbers 3; Numbers 4)."

"Ye are holy ... the vessels are holy" (Ezra 8:28). Ezra here heeded the prophecy of Isaiah who had prophesied the return of Israel from captivity, saying, "Cleanse yourselves, ye that bear the vessels of Jehovah." (Isaiah 52:11). As Matthew Henry stated it, "We have here an account of the particular care which Ezra took,’" in the handling of the treasures entrusted to him. It is always of the greatest importance that God’s servants should take the greatest precautions in handling sacred contributions that their actions should exhibit to all men the utmost honesty and integrity.

E.M. Zerr:

Ezra 8:24. Separated is used in the sense of being appointed. The two men named and 10 others were specially called upon for the service soon to be described.

Ezra 8:25-26. In stating the amount Ezra weighed unto these men, it does not mean that he took just that much out of the supply on hand. It is another way of telling us that was the amount of the materials that had been given them by the king and his counsellors. Weighing it to the 12 men was for the purpose of checking afterward. As an illustration, a man might be handing a sum of money to another in settlement of an obligation. He may insist that the money be counted before they separate so that no misunderstanding could come up afterward. The same principle is taught in the New Testament (Romans 12:17; 2 Corinthians 8:20-21; 1 Thessalonians 4:11-12). An honest man will not object to being "checked"; in fact, he will insist upon it. I have known treasurers of churches who never gave any statement to the congregation; if they were asked for it they would resent it. Something is wrong with a man when he does that way.

Ezra 8:27. Fine copper is rendered "shining" in the margin. That fact signifies that it was the best grade since it would take a high polish. Precious as gold is likewise given another translation in the margin and is rendered "desirable." The lexicon agrees with it, because a material might be as desirable as gold, even though not as valuable in the market as a precious metal.

Ezra 8:28. The word holy is used in the sense of being consecrated to God. The vessels and the metals, also the men having been charged with them, were appointed to the service of God in the temple, hence all was holy.

Ezra 8:29. Ezra charged these men to weigh the valuables before the chief persons, which means to do it in their presence. That was for the same purpose that caused him to weigh them as they left his hands. See my comments at Ezra 8:25-26. They were to be weighed in the presence of responsible persons. Special mention is made of the priests and Levites. The former were those members of the Levitical tribe who came down from the family of Aaron, the latter meant the tribe in general.

Ezra 8:30. The priests and Levites not only took over the materials, but they took the weight of them. That was virtually a receipt for them, thus assuming responsibility for their proper disposition for the great work then about to begin.

Verses 35-36

Ezr 8:35-36

Ezra 8:35-36

SACRIFICES WERE OFFERED FOR THE TWELVE TRIBES OF ISRAEL

"The children of the captivity, that were come out of exile, Offered burnt-offerings unto the God of Israel, twelve bullocks for all Israel, ninety and six rams, seventy and seven lambs, twelve he-goats for a sin-offering: all this was a burnt-offering unto Jehovah. And they delivered the king’s commissions unto the king’s satraps, and to the governors beyond the River: and they furthered the people and the house of God."

"Twelve bullocks for all Israel, ..." (Ezra 8:35). All except one of the sacrifices mentioned here were either twelve or multiples of that number, indicating that, "Ezra believed that the restored community represented all twelve of the tribes of Israel."

Matthew Henry believed that these offerings "for all Israel" indicated that, "The union of the two Israels was then accomplished, as prophesied by Ezekiel 37:22."

Keil pointed out that, "The sin-offering had served as an atonement for Israel; and that the burnt-offering typified the surrender of the entire nation of Israel to the service of the Lord, and was a declaration that those who had returned were henceforth resolved, together with all Israel, to dedicate themselves to the service of the Lord their God."

"They delivered the king’s commissions to the ... satraps" (Ezra 8:36). These were the Persian lieutenants and governors under Artaxerxes the king who were in charge of all that vast territory west of the Euphrates River. "These satraps were the military chiefs in charge of the provinces, and they were also endowed with the authority as well." As a result of this royal directive, "They furthered the people and the house of God as Artaxerxes had commanded."

E.M. Zerr:

Ezra 8:35. It had been over 100 years since the captivity took place, and many children had been born in the land of the exile. They are the ones meant in the beginning of this verse. They did not know, from personal experience, of the humiliation attached to a siege and capture. But they did know that they had been in a land where no worship had been practiced publicly except that for idolatrous gods. They could therefore feel grateful for the freedom now given them of serving the true God in his own appointed way. They expressed that gratitude by large numbers of sacrifices.

Ezra 8:36. The king’s commissions means his edict, contained in the letter shown in the preceding chapter. It was proper to deliver it to the officers of Artaxerxes in charge of his affairs this side (west side) of the river Euphrates. Upon receiving the decree they proceeded to obey it, and the result was the furthering of the work about the house of God in the hands of the Jews.