Author: preacherpollard

Seeking God In Our Efforts To Restore (8:1-36)

Neal Pollard

Ezra meticulously chronicles his journey with others from Babylon to Jerusalem during King Artaxerxes’ reign. Ezra 8:2-14 lists several households along with the number of males in each household. They were going to be needed to work at accomplishing God’s will once they return to their homeland. Ezra notices that there are no priests in their caravan, so he sends for them (15-20). Just as Nehemiah cannot go very far without praying to God, Ezra cannot go very far before he acknowledges God’s presence, assistance, or will. That is certainly the case in this chapter.

He was concerned for the house of God (17,36). He acknowledged the hand of God (18,22,31). He led the people to humble themselves before God through a proclaimed fast (21). They sought God (23). They prepared their offering to God (28,30,33,35). Ezra knew that he was engaged in and leading others to participate in God’s work. He wanted to do this God’s way, so he constantly sought God’s will.

Please notice that such a mindset is still important and valuable to God. When it comes to building and growing the body of His Son, God wants us to be concerned about it, acknowledge His hand in it, submit our will to Him in it, seek Him in it, and serve and worship Him faithfully in it. Paul reminds Timothy that the church is the house of God, and as such we should focus on  how we “ought to conduct [ourselves] in the household of God” (1 Tim. 3:15). Passages like Ezra 8 contain requirements of the Old Testament, but the heart and mentality of Ezra is still the mindset needed for every faithful Christian!

EZRA THE RESTORER (7:1-10)

Neal Pollard

Incredibly, in the ten chapter book of Ezra written by Ezra, we don’t start to read about the man, Ezra, until the beginning of chapter seven. He starts by giving his lineage, which he traces back through sixteen generations directly to Aaron, the first High Priest and brother of Moses (1-5). This is not an exhaustive genealogy, and we should think of “son of” as “descendant of.” Ezra has a great pedigree and would have had heightened influence among his people. This fact makes it all the more important and wonderful that he throws his weight at the work of restoration. 

Consider that God gives us all resources to use, as He illustrates through His Son in the Parable of the Talents (Mat. 25:14-30). We think about using our possessions wisely, for God’s purpose and to His glory. But, what about our name and influence? Proverbs 22:1 asserts that “A good name is to be more desired than great wealth, Favor is better than silver and gold” (cf. Ecc. 7:1a). 

Not only was he influential, he was also talented. Ezra 7:6 describes him as “a scribe skilled in the law of Moses.” We see that skill in motion throughout the remainder of the book bearing his name. Consider that God gives to each of us talents which we can use to earn a living, garner the respect of others, and teach others to have, but it is gross misuse of our talents not to prioritize them for the purpose of advancing His cause! 

Ezra, furthermore, was blessed. King Artaxerxes (1,6) “granted him all he requested.” Yet, he acknowledged the ultimate source of those blessings. “The hand of the Lord his God was upon him” (7). “The good hand of his God was upon him” (9). He translated those blessings into fruitful labor for God. Remember that God “has blessed us with every spiritual blessing in the heavenly places in Christ” (Eph. 1:3). He wants us to convert blessings into building for Him.

Finally, Ezra was equipped (6,10). Verse six says he is “skilled in the law.” How did that come about? It started in his heart (10), where all meaningful change begins. It was manifested in his diligence to “study the law of the Lord” (10). It was shown by his modeling or exemplifying what he wanted others to learn and do, as he practiced it (10). It culminated in his teaching God’s statutes and ordinances to the people (10). 2 Timothy 2:15 commands us to “Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth.” Ezra shows us the process–prepare your heart, study, practice, and teach. What a formula! The end result will be restoring God’s will and word among the people! 

The Fruits Of Restoration (6:13-22)

Neal Pollard

There is nothing like the satisfaction of completing a task that was especially hard-fought and challenging. But, there was Judah in Ezra’s day after Haggai and Zechariah’s message propels them to the finish line concerning the temple (14). After earlier opposition from their neighbors, Judah is assisted by the most powerful nation on earth “with all diligence” (13). It was not nearly as glorious as the original (3:12; Hag. 2:3), but it was rebuilt and available for Judah to use to worship God as before the captivity.

Consider some of the fruits of their obedient, faithful efforts. These are fruits of restoration.

Joy (16,22).

In a world where everybody just wants to be happy, few know genuine joy. The happiness for the people here is so intense and deep-seated because God is the source and reason for it. They celebrated the dedication (16) and Ezra says “the Lord had caused them to rejoice” (22). There is a unique, genuine joy available to those who are seeking to build their lives and religion according to the Lord’s pattern (Rom. 15:13). 

Faithful Worship (17-20).

Following the revealed instructions from God through His leaders, the people were now enabled to dedicate the temple (17), appoint the priests (18), and observe the Passover (19-20). They have returned to the proper place, people, and practice of worship. That is the epitome of restoration. When we submit to the instructions of the New Testament regarding who leads (1 Tim. 2:8,11-12), where we participate (Heb. 10:24-25), and how we worship (cf. Col. 3:16-17), faithful worship, when done in proper spirit, follows (John 4:24). 

Purity (20-21).

The ones who could participate in the Passover were those who had purified themselves. That started with the leadership (19) and extended to the rest of the participants (19-20). It mandated separating from “the impurity of the nations of the land” (20). They could come before God with pure and holy hands (cf. 1 Tim. 2:8). Think about what Peter tells believers: “Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart, for you have been born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God” (1 Pet. 1:22-23). 

Divine Aid (22).

Do your best and try your hardest, but you will fall terribly short without this factor. God’s providence paved the road and opened the door to restoration. The Lord “…had turned the heart of the king of Assyria toward them to encourage them in the work of the house of God.” “The Lord had caused them to rejoice.” One of the fruits of seeking to restore God’s will and ways in our public and private lives today is this assurance. Jesus promises, “I am with you always” (Mat. 28:20). “I will never desert you, nor will I ever forsake you so that we can confidently say, The Lord is my helper…” (Heb. 13:5-6). 

Be body builders, building the Lord’s church the Lord’s way. Let’s go all the way back to the Bible. The end result is a multitude of blessings (Eph. 1:3) like those mentioned in Ezra 6:13-22. 

Providence And Restoration (5:1-6:12)

Neal Pollard

After the hassle and opposition of the enemy, Judah did cease work on the temple for a while. As The Pulpit Commentary says, “There crept over the people a growing indifference to the work; they became unready for the self-denial which it demanded; their spiritual unfitness for it was increased by the presence of the external obstacles: to understand this we must turn to the prophecies of Haggai and Zechariah” (H.D.M. Spence). They invested their energy, time, and money on rebuilding their own houses (Hag. 1:4-7). Zechariah reveals that it was a heart problem, a tendency that undid their forefathers (Zec. 1:1-7). 

But, the work and preaching of these two prophets had their effect. Led by their governor and High Priest, the people “arose and began to rebuild the house of God which is in Jerusalem; and the prophets of God were with them supporting them” (Ezra 5:2). Then, officials who look to be Persian imperial representatives (regional officials rather than national officials, thus higher, greater authorities than Zerubbabel), enquire into what they were doing and who gave them permission to be doing it. This questioning seems to be prompted by a different motivation than the Samaritans’ effort. The Samaritans were trying to stop the work while these Persians were making sure these Jews were not working in defiance or rebellion to their king. 

Unlike with the first inquiry, Judah continues to rebuild while the Persian governor, Tattenai, writes to King Darius to see if this project was sanctioned (5:5ff). It’s impressive that his letter to Darius shows reverence to Jehovah and respect to the Jews. Tattenai refers to “the house of the great God” (5:8). He passes along their reference to Him as “the God of heaven (and earth)” (5:11,12) and the temple as “the house of God” (5:16,17). Tattenai passes along Judah’s claim that King Cyrus (founder of the Persian Empire) gave them permission and even proclaimed that the Persian treasuries underwrite the project (5:13-17). 

Darius, the current king of Persia, has the archives searched and the scroll containing Cyrus’ decree is found in the fortress city of Ecbatana, Media (6:1-2). They find the decree just as the Jews claimed, complete with the specifications of the temple’s size (6:3), materials (6:4), and furnishings (6:5). Upon finding this, Darius goes even further. He commands that the Jews be unobstructed (6:7), underwritten (6:8), and unhindered in their return to worship and service to God (6:9-10). To underscore his seriousness, Darius ends by saying, “And I issued a decree that any man who violates this edict, a timber shall be drawn from his house and he shall be impaled on it and his house shall be made a refuse heap on account of this. May the God who has caused His name to dwell there overthrow any king or people who attempts to change it, so as to destroy this house of God in Jerusalem. I, Darius, have issued this decree, let it be carried out with all diligence!” (6:11-12). 

Consider what happens here. The people attempted to rebuild the temple. Opposition stopped their work. God raises up prophets to stir the people back to action. The people favorably respond, getting back to work. Imperial officials happen by their worksite, asking by what authority they were working. They refer back to Cyrus’ original decree, which is verified by Darius. Not only does he permit the work to continue, but he also pays for it. 

Can’t we apply this to today? Hasn’t God given us a great work? Don’t we face external pressures and internal obstacles which discourage our obedience? Not only can God’s message stir our hearts and move us to restore, but we can also count on God to provide what we need, when we need it, if we will put our hands to the good work (Neh. 1:3). This is the very thing Paul has in mind when he writes, “And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose” (Rom. 8:28). God is the cause, He is at work helping His people serving His purpose! If God wills it and we do it, He will help make it happen! Believe it!

Dealing With The Enemies Of Restoration (4:1-24)

Neal Pollard

Those seeking to restore God’s will and return to God’s way can usually count on this variable, that there are people who will stand against them. For one thing, the devil doesn’t want such work to succeed (cf. 1 Chron. 21:1; 1 Pet. 5:8; 2 Cor. 2:11). For another, those who resist the commanded efforts of God’s obedient children become his willing allies and accomplices. That’s what occurs in Ezra four, “when the enemies of Judah and Benjamin heard that the people of the exile were building a temple to the Lord God of Israel” (1).  They utilize several tactics to try and halt a work they disapproved of. Some methods are pretty timeless, like those discovered here.

First, they tried to interfere with the work of God’s people (2-3).They tried to insert themselves and interfere with the plans and efforts which God put in place through His leaders. While it may seem that the leaders were ungrateful and rude, they understood who these people really were. As the inspired writer says, these were “enemies” (1). Zerubbabel, Jeshua, and the rest of the households of Israel knew fellowship with the unfruitful works of darkness would mean severing fellowship with God (cf. Eph. 5:11; 2 John 9-11).

Then, they discouraged them (4). Details of how they did so aren’t given, but the effect is mentioned. There are a million ways to discourage good work–hypercriticism, second-guessing, gossip, false accusations, questioning motives, lying, etc. In fact, we’ll see some of the specific ways they were discouraged in the following verses. Barnabas was so synonymous with encouragement that it was part of his nickname (Acts 4:36), but these people were synonymous with discouragement. And God immortalizes them in perpetual infamy as discouragers of God’s people. That’s a position none of us ever want to occupy!

They intimidated them (4). Whereas discouragement might often appear more passive, intimidation is aggressive. It’s bullying, using leverage to try to negatively influence and stop people. It involves threats. Ezra describes it this way, that “they frightened them from building” (4). They will magnify their intimidation with the actions that follow, but this was premeditated. Their goal was clear. They used their influence and means to make God’s people afraid to do what God’s Word commanded. 

They sought to frustrate their purpose and delay them (5). Everything between verse 5 and verse 24 describes how they delayed the work of God for what would amount to 16 years! They needled and pestered them, gave unsolicited advice, and persisted throughout the rest of Artaxerxes’ reign. They were not simply neutral or uninvolved; they actively tried to subvert righteous efforts. 

They falsely accused them (6-16). Sadly, this tactic was highly effective and its impact lasted over a decade. After identifying themselves as loyal subjects of their foreign overlord (11), they begin their smear campaign. They warn Artaxerxes that if and when they rebuild the temple and the walls around Jerusalem, Judah will “will not pay tribute, custom or toll, and it will damage the revenue of the kings” (13), “is a rebellious city and damaging to kings and provinces” (15), and “if that city is rebuilt and the walls finished, as a result you will have no possession in the province beyond the River” (16). They drew heavily on their prejudiced view of Judah’s past to accomplish their present goal. Distortion and outright dishonesty was fair game to them because it suited their agenda. 

They use their influence against them (17-24). The Persian Empire at this time was suffering from potential Civil War, unrest, power struggles, and instability, with regime changes, espionage, and treachery popping up like wildfire across the vast empire. The Samaritans, trying to stop Judah’s rebuilding project, used this to their advantage. This letter sent to Artaxerxes had its intended effect. Trying to cool off this hot spot in his empire, the Persian king took the position that halting the Jews’ rebuilding project would help maintain order in this part of the Empire. So these “enemies” (Samaritans) used their influence with the Persian king to disrupt the progress the Jews had enjoyed up to that point. Incidentally, this helps explain some of the animosity the Jews retained even up to the time of Christ.

A powerful passage quoting Jesus says, “He who is not with Me is against Me; and he who does not gather with Me scatters” (Mat. 12:30). It is always important to examine ourselves to find out where we are in relation to God’s will and word (2 Cor. 13:5). Our task must unequivocally be to aid and support the restoration of the work and will of God. We must look within and determine where we are in that. The last thing we would want is to find ourselves on the wrong side of the divine purpose. 

At Work On Restoration (3:1-13)

Neal Pollard

With the permission, the principles, and the people secured, the leadership and the people join together to get to work on the areas God wanted restored. This was not the end, but only the first steps. Restoration is an ongoing necessity, and it can be very hard work. What did they do in Ezra’s day that can help us pursue with success our challenge of restoring New Testament Christianity?

THE WORK OF RESTORATION REQUIRES UNITY (1). “The people gathered together as one man.” As David wrote in that Psalm of Ascent, “Behold, how good and how pleasant it is for brothers to dwell together in unity!” (133:1). Restoration necessitates coming together as one.  

THE WORK OF RESTORATION REQUIRES DIVINE GUIDANCE (2). Proper worship, under the Old Law, necessitated an altar. So the priests, schooled on worship matters, built it “as it is written in the law of Moses, the man of God.”  The work is not restoration if it is not His work done according to His pattern. Nothing else will do! 

THE WORK OF RESTORATION REQUIRES COURAGE (3). They were terrified of the peoples of the land, whom we will observe later in Ezra as a perpetual thorn in their sides. Judah was a hodgepodge ragtag bunch of recent returnees and may have felt like an easy prey to the enemies all around them. But, we notice that their terror didn’t keep them (at this point) from the work of restoration (2 Tim. 1:7). 

THE WORK OF RESTORATION REQUIRES OBEDIENCE (4). They were moved by an “as it is written” and an “according to the ordinance” “as each day required.” The very definition of spiritual restoration is doing and making happen the things God has specifically called for. “His house, His rules” (1 Tim. 3:15). 

THE WORK OF RESTORATION REQUIRES SACRIFICE (5-7). That sacrifice was measured in animals (5), human effort (5-6), money (7), food, drink, and oil (7), and lumber (7). The attitude of sacrifice involved “freewill offering” (5). All of it centered around Jehovah. Though these things were given to people on earth, the sacrifice was being made to God. 

THE WORK OF RESTORATION REQUIRES INVOLVEMENT (8-10). Ezra seems to always begin at the top when mentioning work being done. Zerubbabel and Jeshua, along with the worship leaders (the priests and Levites) led the way. They began the work with “all who came from the captivity to Jerusalem” (8). The Levites age 20 and older were involved (8). Jeshua and his family were involved (9). So were Kadmiel’s family (9). So were the “workmen” (9). The builders, priests, and Levites, the sons of Asaph, all had different responsibilities, and all of them were involved in fulfilling them (10). In the Lord’s church, He has work for elders, preachers, deacons, teachers, and the rest of the members to do. It’s not all the same exact task. We have a vision statement emphasizing seven distinct areas where work and help is needed. To be the New Testament church, we must all find an area or areas to roll up our sleeves and either lead or assist. 

THE WORK OF RESTORATION REQUIRES THE HEART (11-13). It strikes me that their restoration was hardly a matter of just external changes (altars, sacrifices, and temples). Those were significant, but another element was essential. They worshipped, singing, praising, and giving thanks (11). They shouted with a great shout at seeing the beginning of the reconstruction of the temple (11). The old people who could remember Solomon’s Temple wailed and lamented at the relative modesty of these rebuilt foundations (12). The shouts and weeping were so loud it was heard from far away (13). But in both cases, nobody was disengaged. Their hearts were fully involved. They were convicted, invested, and committed. 

You and I are to be involved in restoration today. Our task is not to jealously guard our own traditions, to reflect the culture’s view and desires, to do what we want or prefer, or to blend in with the larger religious world (even within Christendom). Restoration is about God’s pattern, expectations, and purpose, glorified through His obedient church (Eph. 3:20-21). If we will please Him, we have no choice. We must be restorers. Thank God for Ezra 3, full as it is with principles regarding how to accomplish that vital work! 

The Restorers (2:1-70)

Neal Pollard

You can credit (or blame) a 16th-Century French scholar, printer, and typographer named Robert Etienne for our modern division of the Bible into individual verses. He’s sometimes known by his Latin name, Robert Stephanus. Overall, he did an incredibly commendable job. Sometimes his divisions are head-scratching, like in Ezra 2. This chapter has 70 verses, as he gives each family of the returning exiles their own verse. I’m not sure there is a better way to divide it, though. So, who are these people, that whole assembly of returnees numbering 42,360 plus 7,337 servants and 200 singers? 

They were people willing to endure difficulty. The journey itself would have been over 1000 miles. They leave the comfort and prosperity of Babylon to resettle their native homeland. They will have to rebuild or at least remodel houses and whole villages, not to mention rebuild the temple and the walls around the city of Jerusalem. These were not lazy people!

They were led people (2). Ezra tells us who the leaders were by name. The first three named are among the most prominent leaders in the post-exilic period. Zerubbabel (cf. Zech. 4; Neh. 7,12) not only helps lead the exiles back to the land, he leads the temple reconstruction project (5:2). He insures that the work is done by the Jewish people, and not by their enemies (4:1-3). He is identified as governor of Judah (Hag. 1-2). Jeshua is usually found alongside Zerubbabel (4:3). He is identified in the books of Ezra, Nehemiah, Haggai and Zechariah as the High Priest. Nehemiah, for whom the Old Testament book is named, will also serve as governor of Judah, was likely a prophet, and previously served as a high official in Persian court (Neh. 1). Eleven men in all are listed as the leaders who shepherd the exiles back to the land. They appear to be highly qualified men, perseverant in their own right. 

They were purposed people (3-67). Ezra divides his list into categories. Many are generally listed as men at the heads of certain families (“sons of…,” 3-35), priests (36-39), Levites (40), singers (41), gatekeepers (42), temple servants (43-54), “Solomon’s servants” (55-57, probably descendants of those selected by Solomon to work on the temple), and several whose genealogical record was unverified (58-63). Who was more important? That is entirely the wrong question! Each group had a purpose, and God and His leaders were depending on them to fulfill it! Verse 70 lists all these groups, who dwelled in their cities and squared up to their tasks.

They were generous people (68-69). Well, not all of them, but certainly “Some of the heads of fathers’ households, when they arrived at the house of the Lord which is in Jerusalem, offered willingly for the house of God to restore it on its foundation” (68). They gave according to their ability (69). Through them, God continues to provide for the future of His people.
As we consider the great, ongoing work of restoration, God is seeking the same things from us: perseverance, submission, purpose, and generosity. He will do great things, even in the midst of shambles and dysfunction, when there are people possessed of qualities like these. We will see that longterm projects will have hiccups and stalls, but a huge step occurs when people are willing to step out by faith. 

The Long Road Back (1:1-11)

Neal Pollard

The book of Ezra begins by referring to God’s Word by Jeremiah’s mouth. That fulfillment was so important to the Jewish people. The Jews clung to the hope offered by Jeremiah, who foretold, “When seventy years have been completed for Babylon, I will visit you and fulfill My good word to you, to bring you back to this place. ‘For I know the plans that I have for you,’ declares the Lord, ‘plans for welfare and not for calamity to give you a future and a hope.‘Then you will call upon Me and come and pray to Me, and I will listen to you. ‘You will seek Me and find Me when you search for Me with all your heart. ‘I will be found by you,’ declares the Lord, ‘and I will restore your fortunes and will gather you from all the nations and from all the places where I have driven you,’ declares the Lord, ‘and I will bring you back to the place from where I sent you into exile'” (Jer. 29:10-14). God planned to bring them back, and the fellowship and relationship would be restored. Daniel confidently rested his hope in this promise near the end of his long, fruitful career as a prophet, reading in Jeremiah’s writings the hope and promises once the 70 years was accomplished (Dan. 9:2).

Ezra’s writings chronicle the fulfillment of Jeremiah’s promise, and the start of the Restoration Movement that commenced near the end of the 6th-Century B.C. The Persian emperor, Cyrus, comes to power in 539 B.C. and, acknowledging Jehovah’s power and authority, issues a proclamation to the Jews allowing all who were willing to return Jerusalem and Judah to rebuild the temple (1:2). The door to return was now open! What did it take for the people to begin this massive rebuilding project?

Favorable Government (1-4, 7-11). Babylonian rulers were not going to allow this to happen. But Daniel (Dan. 5) chronicles the overthrow of Babylon by the Persians (also read the book of Nahum for the prophecy of this). Cyrus the Great forms the first Persian Empire, also known as the Achaemenid Empire, in 550 B.C. An extremely significant archaeological find, “The Cyrus Cylinder,” is a clay document issued by Cyrus The Great confirming the truth of the biblical account we read here in Ezra chapter one. He permits the return and the rebuilding of the temple, and he encourages Jews everywhere who are not returning to financially support this exodus and the cost of rebuilding. No doubt, the Jews could appreciate this unprecedented granting of human rights by that world empire. They had not had such freedom for decades. 

Willing Builders (5). We will read more about the pioneering pilgrims of the Post-Exilic project in chapter two, but the text here says that heads of households of Judah and Benjamin and the priests and the Levites arose. They were passionate about rebuilding, as God desired, and they were willing to leave Persia and go back home. Many of the Jews deported to Babylon and living in exile had established roots in their new nation, having children and grandchildren, homes and businesses they did not wish to leave. But others had been longing and praying for the opportunity to return.

Support From Brethren (6). The Jews who did not return sponsored and facilitated those who wanted to go back. They “encouraged” them with silver and gold, goods, cattle, and valuables in addition to their freewill offerings. That, with Cyrus’ release of the temple furnishings (8-11), equipped the returnees with the financial ability to do the work of rebuilding.  

Divine Providence. Something Cyrus acknowledges (3) reinforces that God was always in control, working through time and events to accomplish His overarching purpose. This post-exilic movement was part of His grander plan. Daniel writes about it in Daniel 2. God was working toward establishing that “kingdom which shall never be destroyed” (2:44) in the context of human history. The Persian Empire was a link in that omnipotent chain. It required the Jews to go back home and rebuild the temple and resettle in the land until ultimately the Messiah would be born. 

While these events happened in history over 2,500 years ago, there is so much application for us today. We still live in a time and place where government has given us the religious freedom to build for God. We’re not primarily interested in literal edifices and buildings. We’re charged with growing that spiritual kingdom Daniel foresaw, the church. That requires children of God who will roll up their sleeves, hungry to do the work of restoration. It requires children of God lending financial support of that work. It also requires us to be alert to God’s providence, to “work together for good” (Rom. 8:28) in accomplishing His will through our building efforts. How long will that window of freedom be open? It may become much harder to fulfill the Great Commission if and when those freedoms are ever revoked. Perhaps we should appreciate anew Jesus’ admonition, “Do you not say, ‘There are yet four months, and then comes the harvest’? Behold, I say to you, lift up your eyes and look on the fields, that they are white for harvest” (John 4:35)!