A. Ezra’s Return (7:1-8:36)
The opening phrase “After these things” conceals a chronological gap. The temple was completed in 516 B.C., but Ezra’s return dates to the seventh year of Artaxerxes (7:7). Traditional chronology has understood this king to be Artaxerxes I (465-424 b.c.), which would place Ezra’s return in 458 b.c. However, for several reasons many scholars date Ezra’s mission to the reign of Artaxerxes II (404-359 b.c.). They argue that Ezra followed rather than preceded Nehemiah. This view would date his return in 397 b.c. In either case, sixty to one hundred years pass between chs. 6 and 7.
An overview of Ezra’s journey and mission is presented in 7:1-10, followed by more detail in 8:15-36. Ezra’s lengthy genealogy (7:1-5) demonstrates his priestly lineage and importance. In addition to his priestly credentials, Ezra is described as “a teacher well versed in the Law of Moses” (v.6). The word translated teacher (Heb. sôp̠ēr) reflects Ezra’s expertise in the Torah. He is the archetype of the NT scribes.
A theologically significant phrase appears in 7:6. The author notes, “The king had granted him everything he asked, for the hand of the Lord his God was on him.” This phrase, with slight variations, occurs eight times in Ezra-Nehemiah. In each instance the emphasis is the same. God’s providential care is extended to Ezra and Nehemiah because they are fulfilling a divine calling. Yahweh is acknowledged as the one who prompts Artaxerxes to grant their requests (7:6, 28; Ne 2:8, 18), who provides Levites to return with Ezra (8:18), and who restrains bandits along the way (7:9; 8:22, 31).
The description of Ezra’s character in 7:10 is worthy of emulation. He devoted himself to a threefold goal: To study (Heb. dāraš), practice ('āśāh), and teach (limmēd̠) the Torah. Ezra was intimately involved in the effort to understand and apply the law of God to the contemporary situation and problems that confronted the postexilic community. In Ezra there was none of the common disjunction between orthodoxy and orthopraxy. Similarly, one of the primary concerns of Wesleyan theology is to bridge the gap between belief and practice. In true Christianity the two are one.
The royal letter reproduced in 7:12-26 authorized Ezra’s mission to Jerusalem. Like the official documents in Ezr 4-6, it is in Aramaic. The letter reflects an accurate knowledge of Jewish affairs and may have been drafted with input from Ezra himself. It focuses on the cultic activities of the temple. As a polytheist, Artaxerxes believed that the favor of all gods was essential to his continued success.
The great reformer finally speaks in the closing verses of the chapter (7:27-28). The text returns to Hebrew as Ezra pronounces his doxology to God. Here begins a series of first-person passages usually considered part of the Ezra memoir. Speaking theologically, Ezra attributes all the good that has happened to the intervention of Yahweh.
Ezra’s memoir includes a list of those who returned with him (8:1-14) before providing further details of the return. The fast Ezra proclaimed to seek God’s protection for the return trip affords us an intimate view of the reformer (vv.21-23). Because he knew Yahweh to be a God who safeguards his people, Ezra was ashamed to request an armed guard from the king. The need for protection is apparent in view of the amount of gold and silver the caravan carried.
Ezra accented the biblical concept of holiness in 8:28 when he told the twelve priests responsible for the treasure, “You as well as these articles are consecrated to the Lord.” Both people and things can be separated for God, transferred from the realm of the everyday, the common, to the sphere of the divine. Though it was primarily the priests in the OT who were considered holy, the NT boldly proclaims that all believers are holy ones (Gk. hagioi), a “royal priesthood, a holy nation” (1Pe 2:9; quoting Ex 19:6). Wesleyan tradition has affirmed this emphasis and has insisted on the objective reality of holiness in the life of the believer.
The thousand-mile journey to Jerusalem is recorded without comment (8:31-32), except that God delivered them from enemies and bandits. Upon arrival, the group offered sacrifices on behalf of all Israel.