A Knight of The Word

 “Now when the adversaries of Judah and Benjamin heard that the returned exiles were building a temple to the Lord, the God of Israel,  they approached Zerubbabel and the heads of fathers’ houses and said to them, “Let us build with you, for we worship your God as you do, and we have been sacrificing to him ever since the days of Esarhaddon king of Assyria who brought us here.” But Zerubbabel, Jeshua, and the rest of the heads of fathers’ houses in Israel said to them, “You have nothing to do with us in building a house to our God; but we alone will build to the Lord, the God of Israel, as King Cyrus the king of Persia has commanded us.” Then the people of the land discouraged the people of Judah and made them afraid to build and bribed counselors against them to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.”

4.1-2 While the foundation of the temple was laid and the plan readied in chapter three, the temple would not be finished until twenty years later, when Darius was ruling Persia.[1] Chapter four, gives the reason for why there was a delay.[2]

It begins with a request by the people, the opponents, to help rebuild the temple. Their request make it clear, that they wished to be seen as an independent group, that somehow shared the same religious purposes to serve Yahweh.[3] While the Samaritans offering the help seem friendly enough, by offering to help, there was something more going on in this picture.[4] It would be likely that their request was linked with their fear of losing their power over the territory, because of the Jews return presence.[5] Moreover, by helping with temple, likely they “could later influence the decisions of those in Judah.”[6]

4.3 Zerubabbel and Jeshua refuse their help. Their answer is that the people of the land “have nothing to do with us,” that is, simply put, the Jewish people and the people of the land had little in common.[7]

In part, the statements of the opponents are not fully true or correct, for example, correct worship, as in the temple, had  been not happening, their claim to be sacrificing was likely at a false altar, such as Bethel. The people of the land are also the descendents of those who Esarhaddon had brought into the land (through intermarriage with those original Israelites left).[8] Finally, the people while they made have some sense of worshipping Yahweh, had merely connected him with their other gods and so focused on worshipping him only in a synchronistic way.[9]

The Jews then point that the temple is to be built, by themselves according to God’s commands. Their commitment since coming to the land has not changed.[10] Finally, they say, that all this is beside the point because Cyrus had only given the Jews the right rebuild the temple, not the other people of the land.[11]

4.4 Not receiving the answer they had wished, the people of the land reveal their true intentions and so begin to oppose the Jewish people.[12] While many of the attacks of the peoples will be nothing but bluffs, a few of them will “indeed get bloody and bring physical harm and death upon God’s people.”[13] Ezra describes their actions as “disheartening” the people. The word disheartening, is literally “weakening the hands,” and it gives the sense that the people were discouraged from doing any more work.[14] What had disheartened the people and what had frightened them is not specifically said, only that the actions of the opponents were working.[15]

The opponents are also bribing counselors, likely referring to important Persian officials to help stop the work on the temple.[16] Verse five, encompasses the entire timeframe of the opposition to the Jewish people, from Darius to Artaxerxes and the time of Nehemiah.[17]

Comment: The Israelites are offered helped, but reject it due to a number of reasons, but all focused on the fact that they wished to serve God correctly. This angers the Samaritans and they begin to disrupt the plans of the people of God, disruptions which will only increase in time. We too have deal with many times people outside saying that they wish to help, or want to direct things and when the Church says wait a minute the response is not good. The world wished to be able to change the message of the Church to something more pleasing, and when it cannot it is not very pleased at all and will begin to make things unpleasant at times.

And in the reign of Ahasuerus, in the beginning of his reign, they wrote an accusation against the inhabitants of Judah and Jerusalem.  In the days of Artaxerxes, Bishlam and Mithredath and Tabeel and the rest of their associates wrote to Artaxerxes king of Persia. The letter was written in Aramaic and translated.

It appears that at least three to four letters were written by the other peoples of the land to the Persian empire.[18] The first two letter reported in verses six and seven are rather cryptic with only a few details given.[19] We are told that the people of the land sent several letters to Ahasuerus, that is Xerxes, and Artaxerxes, both of who did not answer these two letters.[20]

According to Ezra, this first letter, was sent to Xerxes in the start of his rule, a time when he would have been more receptive and/or vulnerable to hear the contents of the letter.[21] The contents are summarized as being an accusation against the Jewish people, but it appears that Xerxes did not answer. It would appear that Xerxes did not answer the first letter because Xerxes was busy with a revolt in Egypt.[22]

The second letter is to Artaxerxes, a usurper to the throne, whose reign was less than a year.[23] Here, Ezra, details the list of the officials who wrote the letter, and the language it was written, that is Aramaic, the common tongue, and once again the subject appears to be the same, and the response is once again voided.[24] This second one was not answered because Artaxerxes too had deal with the Egyptian revolt.[25]

Comment: The opponents send letters off, letters directed toward making the people look bad. Luckily these first few letters are not answered, but… the opponents are not done. In our lives we wil have to deal with the annoyance of people saying stuff that is simply wrong. There are times where we, especially as Christians will come upon someone saying something false. It hurts, even when there is no response from the party intended. The mere fact that it happened still hurts. This is something that we have to realize that we sometimes have to ignore such things, to realize we can’t change other people, but we do have to try and move on.

In the days of Artaxerxes, Bishlam and Mithredath and Tabeel and the rest of their associates wrote to Artaxerxes king of Persia. The letter was written in Aramaic and translated.  Rehum the commander and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king as follows: Rehum the commander, Shimshai the scribe, and the rest of their associates, the judges, the governors, the officials, the Persians, the men of Erech, the Babylonians, the men of Susa, that is, the Elamites, and the rest of the nations whom the great and noble Osnappar deported and settled in the cities of Samaria and in the rest of the province Beyond the River. (This is a copy of the letter that they sent.) “To Artaxerxes the king: Your servants, the men of the province Beyond the River, send greeting. And now be it known to the king that the Jews who came up from you to us have gone to Jerusalem. They are rebuilding that rebellious and wicked city. They are finishing the walls and repairing the foundations. Now be it known to the king that if this city is rebuilt and the walls finished, they will not pay tribute, custom, or toll, and the royal revenue will be impaired. Now because we eat the salt of the palace and it is not fitting for us to witness the king’s dishonor, therefore we send and inform the king, in order that search may be made in the book of the records of your fathers. You will find in the book of the records and learn that this city is a rebellious city, hurtful to kings and provinces, and that sedition was stirred up in it from of old. That was why this city was laid waste. We make known to the king that if this city is rebuilt and its walls finished, you will then have no possession in the province Beyond the River.”

4.8-9 While the first two letters were evidently ignored, a third one was written, this time by Rehum (the one who spoke it) and Shimshai (the one who wrote it).[26] As Barber noted, “the content of the letter was a cunningly contrived, slanderous attack on those in Jerusalem.”[27] Verse nine give s a long list of the senders of the letter, likely they wished to make it seemed as if all the important officals were against the Jewish people.[28]

4.11-13 The writers of this letter, shifted Artaxerxes’ point of view in to their direction, making accusations that to be proven false would have required a journey and planting falsehoods, which could be given evidence easy enough.[29]  They begin by noting the return of the Jews, (referring the returns prior to Nehemiah and up to this time).[30]  These returning Jews would have arrived at a defenseless city and would have naturally have wanted to rebuild the walls for protection, despite not receiving permission.[31]

Now they begin to move into falsehoods. For example, they pointed to walls being rebuilt, and directed the attention away from the idea of walls as protection and moved it to walls so they could rebel.[32] (The walls, themselves would not really be repaired, however, until the time of Nehemiah, which would be about seventy-five years later).[33]

Calling Jerusalem a rebellious city is of the most important.[34]  Using the term rebellious so oft in the letter, it really pointed to what the Persians were afraid of and what they were constantly dealing with, so a lie they would take easily into mind.[35] Time and time again Persian would be “plagued with rebellions during the fifth century.”[36] If the walls were finished there would be consequences the people say, for instance, the Jews would not pay their taxes, and thus rebel, second a rebellion would bring shame to the king, .[37]

4.14 In contrast to these rebellious Jews, the writers, act as if they are the most honorable of people, and so in verse 14, show their great “steadfast loyalty” to the king.[38] As much as they wanted to get rid of the Jews, the Samaritans are still rather egotistical and want to remain being seen in a good light.[39]

4.15 Cyrus’ decree is not asked to be searched, only the actions of Jews in the past, but actions that would look bad.[40] They pointed to the Jews as a rebellious people and tell them to check documents would have been easy in Babylon and Susa to be gotten and which gave evidenced.[41]

4.16 The letter then finishes with one final exaggeration, the turmoil that would follow a rebellion would be to risk all the territory of the trans-Euphrates, it would not just be centered in Jerusalem.[42] And so they seal their case.

Comment –Ezra now details one of the written letters and it is filled with half truths and outright lies. Moreover, it was made difficult for the Jews to be able to defend and was dressed in a way to make the Persian ruler want to listen to it. Some lies work, no matter how crazy they sound and when they work it just bites. When it happens sometimes we don’t know what to do. We wonder why and find ourselves having a bad day. The truth is, sometimes, people are going to make wrongful comments, based simply on ones belief. It doesn’t matter how true or wrong it is, they have a imagined perception of what it means to be Christian and sometimes it can be quite harsh. It is an issue which has been part of the Church since its beginning and is not likely to end until the return of Christ.

The king sent an answer: “To Rehum the commander and Shimshai the scribe and the rest of their associates who live in Samaria and in the rest of the province Beyond the River, greeting. And now the letter that you sent to us has been plainly read before me. And I made a decree, and search has been made, and it has been found that this city from of old has risen against kings, and that rebellion and sedition have been made in it. And mighty kings have been over Jerusalem, who ruled over the whole province Beyond the River, to whom tribute, custom, and toll were paid.  Therefore make a decree that these men be made to cease, and that this city be not rebuilt, until a decree is made by me. And take care not to be slack in this matter. Why should damage grow to the hurt of the king?” Then, when the copy of King Artaxerxes’ letter was read before Rehum and Shimshai the scribe and their associates, they went in haste to the Jews at Jerusalem and by force and power made them cease.

17 at long last, the people have received an answer and one which they would have liked. Artaxerces has believed their report, most likely because of their exaggerations.[43]

18 It opens with t the king in essence saying that he had received the letter and had heard it read. In response the king had indeed looked into the matter, looking at the documents that he was pointed to. The findings was that in essence the people were indeed rebellious, (which the last three kings of Judah were).[44] Secondly, they there had been mighty kings of Israel, another worrying sign. [45] 21 Artaxerxes says to stop all work, and in essence gave the best answer that the opponents wanted.[46]

23 In response to Artaxerxes’ letter, the people of the land go to the Jews and forced the temple work to be done, and it was stopped until Darius was king of Persia.[47] In fact, both Josepheus and the writer to the 1 Esdras states that Samaria did so through the use of troops and even destroyed what had bee done thus far.[48] (see Josephus ant. 11:2-29)

“When the seventh month came, and the children of Israel were in the towns, the people gathered as one man to Jerusalem. Then arose Jeshua the son of Jozadak, with his fellow priests, and Zerubbabel the son of Shealtiel with his kinsmen, and they built the altar of the God of Israel, to offer burnt offerings on it, as it is written in the Law of Moses the man of God. They set the altar in its place, for fear was on them because of the peoples of the lands, and they offered burnt offerings on it to the Lord, burnt offerings morning and evening. And they kept the Feast of Booths, as it is written, and offered the daily burnt offerings by number according to the rule, as each day required, and after that the regular burnt offerings, the offerings at the new moon and at all the appointed feasts of the Lord, and the offerings of everyone who made a freewill offering to the Lord.” – 1-5 The Rebuilding of the Altar and worship

3.1 There has now been a gap of time, between the return and the beginning of this chapter, although Ezra does not list a specific date.[2] It was likely during this gap that the people focused on rebuilding their homes and clearing away rubble of all sort.[3]

Only, it is now the seventh month. (Most scholars, think it is within the first year of the Exile’s return that this happened, roughly 537 BC).[4] The seventh month, called Tisri, fell around the time of October, and was considered “the most sacred of all the months.”[5] The month began with a “holy convocation” that is gathering, and on the tenth the Day of Atonement was celebrated and from the 15^th through the 22^nd, the Feast of Tabernacles or Booths was celebrated.[6] It would certainly have been a month which would have pushed the people’s thoughts toward worshipping.

By this point, the people have indeed begun to the inhabit the various towns of the of the land and not simply Jerusalem, their moving in, like the rebuilding of the temple, would not have endeared them to their neighbors, thus, leaving their homes was an act of faith.[7]

At the time of the Feast of Tabernacles, the people decided to come together to worship it in Jerusalem.[8] One should perhaps wonder, how often, if ever, were such things practiced in the Exile.[9] Finally, there was a certain sense of unity among the people, once they had reached Jerusalem, this unity would have been needed on the return, would be needed in future problems.[10]

3.2 Jeshua and Zerubbable, both stand up together to speak to the people, here we have the religious and secular leaders of the land coming together to set an example.[11] The first leader to stand up is Jeshua, the son of Jozadak. Jeshua, as noted previous is the same name as Joshua and Jesus, moreover that Jeshua was the high priest.[12] Jeshua’s act here in helping to build the altar pointed him as a man who was faithful, ready, and fearless; for he stood up ready and on faith built the altar despite what may come.[13]

It is likely that a makeshift altar had been built, but the people knew that they must have one according to the direction given by Moses.[14] They have to build the altar, sometimes, worship does not come easy to a congregation and some digging and building is needed to get things rolling.[15]

What is done is done in accordance with the Law, the word of God. As Ironside wrote, “There was no thought of substituting human expediency foe what God had spoke through Moses in the distant past. No one was called on for ideas or suggestions as to the most suitable way to act in these their adverse circumstances…. They simply searched the Scriptures, and when “they had found it written,” that was the end of controversy.”[16]

3.3 The altar is built on the foundation, that is, the foundations of Solomon’s temple, and it is likely they had to destroyed an old altar (cf. Jeremiah 41.5), to build this new one.[17] This in itself, might have caused some controversy among the other peoples of the land.[18] Their desire to worship and honor God was mixed with fear, fear of their various enemies that surrounded them, who had a long and sordid history with them and who would stall several projects.[19]

This rebuild altar, brought with a restoration to the sacrificial system begun under the law of Moses, and so the morning and evening sacrifices are mentioned once again.[20]

3.4 As in the building of the altar, here, the people strove to follow God in their worship of scared festivals, according to the commands he had given, as in everything “they worshiped according to the Word.”[21] Following all of this, the Feast of the Tabernacles took place.

3.5 The people are willing to offer to the Lord, not only the required sacrifices, but also a freewill; in worship we ought to be men and women who are willing to worship, and willing to serve God, to not just do it because have told, but instead to do have a desire, out of “devotion, interest, and affection.”[22]

Comment – The people here, show a willingness to worship, beginning with a work it took to return to Jerusalem and the work it took to replace and create an altar in the way in which Moses had directed the people. Moreover, the people’s desire and willingness to worship is tempered by the word of God, the way in which he had directed the sacrificial system. We need to men and women who come to church with a willingness to worship.

A desire to sing the praises to God for the various things he has done. Not ot just be here, because of some obligation, because we have to be here, but instead to see the many reasons that we have to come and worship God. To worship him through song, through the scripture, with lessons and sermons, through prayer and all the other manners in which we can worship God. To seek him with a heart directed toward him and not see this as merely some routine.

“From the first day of the seventh month they began to offer burnt offerings to the Lord. But the foundation of the temple of the Lord was not yet laid. So they gave money to the masons and the carpenters, and food, drink, and oil to the Sidonians and the Tyrians to bring cedar trees from Lebanon to the sea, to Joppa, according to the grant that they had from Cyrus king of Persia.  Now in the second year after their coming to the house of God at Jerusalem, in the second month, Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak made a beginning, together with the rest of their kinsmen, the priests and the Levites and all who had come to Jerusalem from the captivity. They appointed the Levites, from twenty years old and upward, to supervise the work of the house of the Lord. And Jeshua with his sons and his brothers, and Kadmiel and his sons, the sons of Judah, together supervised the workmen in the house of God, along with the sons of Henadad and the Levites, their sons and brothers.” – 6-9 Desire to build the temple

3.6 Verse six, clearly indicates that all the sacrifices began with the setting up of the altar on the first of the month and later the Feast’s sacrifices took place, all of which was done according to God’s commands.[23] But, and the writer is points this out, that despite all of this stuff, the temple does not yet exist.[24]

Despite having done some initial steps, the temple’s foundations had not been laid, moreover it had been a number of months since they had returned, and no work had been done on the temple.[25] It was during this delay that the part of the ministry of Haggai took place. The people, here, like many, had a desire to finish first their own problems and left spiritual matters in a secondary place.

3.7 Despite, the neglect in building the temple, when it came to donating, the people quickly did their part, and gathered was needed. [26] The wood came from Lebanon, which produced a better wood, being more arable land.[27]

3.8 The building began in the second month of the second year, the second moth, Iyyar (April-May) was the perfect month for building, no festivals of importance were held it, it was the start of a dry season and after a major harvest.[28] Zerubabbel and Jeshua are mentioned once again as a major part of the building, (Sheshbazar, who surely had some part in it, was likely minor, perhaps due to this age?).[29] They look to those who were twenty and older and so at age that could take responsibility.[30]

3.9 After everything is gathered and then the people are organized, then the work begins and so the foundation is begun.[31]

Comment – The people’s willingness to worship is here directed at getting ready the temple, through giving and organization of work. Sometimes, in worship, it is something that does not come as easily as it ought to. That instead of jumping up ready to worship, we as a congregation lag a little bit. We find ourselves looking toward other matters at first, like the people looking toward houses, instead of doing what we should, like the people should have built the temple.

At other times, a desire to worship is needed to be paired with an understanding of worship, the reason for it, methods used in it. As the people here had a desire, but needed to get the temple created, for the right method as ascribed in the Law Moses had told them to do. As Jeshua and Zerubbable had led this whole proceeding, it is the job the leaders of the Church to help the Congregation move toward the right methods of the worship, to gain the right desire to worship.

If there is a person who is asking why he or she should worship, or what it means, and the ways it can be done, we need to get a foundation ready for them. To say, all right, this is what the Word of God says and this is how it can be translated into your lives. To let them understand and therefore sing praises to God with a more willing heart.

“And when the builders laid the foundation of the temple of the Lord, the priests in their vestments came forward with trumpets, and the Levites, the sons of Asaph, with cymbals, to praise the Lord, according to the directions of David king of Israel. And they sang responsively, praising and giving thanks to the Lord, “For he is good, for his steadfast love endures forever toward Israel.”  And all the people shouted with a great shout when they praised the Lord, because the foundation of the house of the Lord was laid. But many of the priests and Levites and heads of fathers’ houses, old men who had seen the first house, wept with a loud voice when they saw the foundation of this house being laid, though many shouted aloud for joy, so that the people could not distinguish the sound of the joyful shout from the sound of the people’s weeping, for the people shouted with a great shout, and the sound was heard far away.” – 10-13 Rebuilding of the Temple

3.10-11 The foundation, having been laid, the people turn to celebration, which is led by the priest and Levites.[32] The descendents of Asaph, form a part of the musicians who helped with the praising. Two song types were employed at this time, songs of praise, and songs of thanksgiving.[33] Besides these two songs, there was also loud shouting of praises to Yahweh.[34]

3.12 At looking at this foundation, despite the praise of many, those who had seen Solomon’s temple before its destruction, cannot help but weep, for what was built now did not compare to the previous temple.[35] The Jewish Talmud points to some missing things, the Ark of the Covenant, the Sacred Fire, the Shekinah – The Glory of God, Urim and Thumim.[36] Nevertheless, Zechariah wuold tell the people to “not dspie the day of small things.” (Zechariah 4.8-10)[37] Likely the older people could see simply from the different stones of the foundation how much smaller this temple would be, for Solomon would have used large stones, but here they were small.[38]

The weeping of the older people, is drowned out, however, by the joy and praising of the younger, and outsiders could not tell the difference between the two.[39]

Comment – The people react to different ways to the temple, some see only joy at what the foundation being laid and are happy that the work had begun correctly. Others, like the old men, know that the temple is not going to be what it was. To the outside world, what is heard is only noise directed toward God. Neither understanding the various reaction, nor caring.

When we as a body of believers come together, we come with differetn reasons, on different days, to worship our lord and king. With some it may be that we can find all the reasons to be filled with joy and happiness and as we sing it can be seen easily. For others, life might be a little hard now and we come to God with the cares of the world on our shoulder and as we pick the verses close to our hearts they come from passages in the Bible that seem to share the same story.

And there might in all this be a mix between these two extremes. In whatever the case, what is important is that we are coming before, ready to worship. That we say that in spite of because of, I am here, ready to worship the reason behind all of it. That we do not shy away from this awesome privilege we have to worship, but that we come toward with all willingness.

“The priests: the sons of Jedaiah, of the house of Jeshua, 973. The sons of Immer, 1,052. The sons of Pashhur, 1,247. The sons of Harim, 1,017. ”36-39 The Returning Priest

36 Of the returning Priest, there are four families, three of whom could trace their descent to leaders during the age of David.[1] The Priest, also formed about a tenth of the all the returning Exiles.[2] Of the families listed, we are told that Jeshua comes from the family o f Jedaiah, which also happened to be the smallest family.[3] The family name of Pashhur is likely of Egyptian Origin.[4] It may have been a “branch of the house of Malchijah,” which is seen in  Chronicles 9.12.[5]

The writer has now moved to the religious leaders of the return and mentions that a significant amount of them have returned, coming from four families. Our Religious leaders should be the ones leading. They should not be standing by, suggesting that we ought to do this or ought to do that and yet are not doing anything themselves. Like the Priest here, they ought to stand ready to not only say we need to return, but have returned as well.

If we have a leader who merely stands there and does no action it is time to take a step back and ponder that leader. When looking for a leader it is also important to see if they are someone who does something or merely suggests.

 “The Levites: the sons of Jeshua and Kadmiel, of the sons of Hodaviah, 74. The singers: the sons of Asaph, 128. The sons of the gatekeepers: the sons of Shallum, the sons of Ater, the sons of Talmon, the sons of Akkub, the sons of Hatita, and the sons of Shobai, in all 139.”40-42 The Levites

While a large number of Priest return (4,000), only about 74 Levites returned to the land.[6] This may have to do with the fact that Ezekiel had “downgraded their functions,” and that they therefore had less to do and so gave a muted response.[7]  This small number will be a problem later in the book (chapter 8).[8] For those 74, however, who did return shows a “genuine commitment<’ for they had an even more uncertain future than most in the land.[9]

Of these, the Levites could be split into three groups, the ordinary, the singers, and those whose ancestors had charge over the temple gate.[10]

41, of the Singers, it is of interest that the only the descendents of the famous Asaph return, but not those of Heman or Jeduthun.[11] The exact function and origin of the singers is uncertain, although many have thought that perhaps David set up the first temple singers.[12] The gater keeprs, would have locked and unlock the temple gate and would have also been in charge of the treasury.[13]

Comment: Looking at the returning Levites, there is not many, and that those who had come do so out of sense of true commitment and desire to follow God. Many had stayed behind where it comfortable and easy. Not, where God would have wanted them.

It is important to realize that the religious leaders who are worth the time, are those who stand ready to do the will of the Lord. Those who will get up and leave comfortable lives to do what God wants them to do, who are not only striving to be a pastor or a deacon because it gained some cultural prestige, but do it because they have been called by God and are following that call.

Whenever we enter our churches and look at the leaders in there, it is sometimes important to ask what does the motivations behind this person seem to be? Is it genuine commitment or not? If not, perhaps it is time to find a different place to go

“The temple servants: the sons of Ziha, the sons of Hasupha, the sons of Tabbaoth, the sons of Keros, the sons of Siaha, the sons of Padon, the sons of Lebanah, the sons of Hagabah, the sons of Akkub, the sons of Hagab, the sons of Shamlai, the sons of Hanan, the sons of Giddel, the sons of Gahar, the sons of Reaiah, the sons of Rezin, the sons of Nekoda, the sons of Gazzam, the sons of Uzza, the sons of Paseah, the sons of Besai, the sons of Asnah, the sons of Meunim, the sons of Nephisim, the sons of Bakbuk, the sons of Hakupha, the sons of Harhur, the sons of Bazluth, the sons of Mehida, the sons of Harsha, the sons of Barkos, the sons of Sisera, the sons of Temah, the sons of Neziah, and the sons of Hatipha.

The sons of Solomon’s servants: the sons of Sotai, the sons of Hassophereth, the sons of Peruda, the sons of Jaalah, the sons of Darkon, the sons of Giddel, the sons of Shephatiah, the sons of Hattil, the sons of Pochereth-hazzebaim, and the sons of Ami. All the temple servants and the sons of Solomon’s servants were 392. ”43-58 The Foreigners

The Nethinims or temple servants may have been Gibeonites, but this is uncertain, they may have also been war prisoners, in either case this is a group of non-israelites who had been entrusted in the past with certain temple functions.[14] For example, Me-unim in verse 50, would fit the Inhabitants of Maon who were a “people subjugated by Uzziah, king of Judah” 2 Chr. 26.7.[15]

The  servants of Solomon were other foreigners.[16] Quickly likely a subdivision of the Nethinims. [17]Their exact origin is unclear, they’re connected with Solomon.[18] Some scholars think The servants of Solomon specifically were composes of those Canaanites who had survived up to this day and who in his reign he had separated into a servant class (cf. 1 Kings 9.20,21).[19] For whatever reason, even in the Exile they had remained a separate class of people and now were returning the to the land.[20]

Comment: We now have looked at the returning non-Israelites who had been connected to the temple. While these men and women would have limited function in the temple and at one point likely were a specific social caste in Israel they have retained this and more importantly retained a commitment to Yahweh, for they would certainly have been well enough off in their former homes and yet return.

God does truly prefer that true faith regardless of who we are. These people had a chance to return, a chance not given to the rest of the tribes because they had remained committed to God. Whatever the backgrounds we come from, be it Christian home or not, God desires the same level of commitment is and is pleased when it is shown.

“The following were those who came up from Tel-melah, Tel-harsha, Cherub, Addan, and Immer, though they could not prove their fathers’ houses or their descent, whether they belonged to Israel:  the sons of Delaiah, the sons of Tobiah, and the sons of Nekoda, 652.  Also, of the sons of the priests: the sons of Habaiah, the sons of Hakkoz, and the sons of Barzillai (who had taken a wife from the daughters of Barzillai the Gileadite, and was called by their name). These sought their registration among those enrolled in the genealogies, but they were not found there, and so they were excluded from the priesthood as unclean. The governor told them that they were not to partake of the most holy food, until there should be a priest to consult Urim and Thummim.”59-63 Those who could not prove their ancestry

Aside, from all the others mention, there were those, who though faithful, could not prove their ancestry. The priest, in particular, had need to prove their ancestry, to be able to serve in the temple.[21] It should be noted that it is actually more surprising the amount who had been able to keep hold of the knowledge and record of their ancestry than those who could not, especially with the turbulent time that led to the Exile.[22]

59-60 appears to refer to laymen in this group, while 61-63 would instead be referring to the priest of the group. While the laymen are seen as important for not knowing their lineage, it is the priest who are of more concern in this passage.[23] The Priest were the bigger problem befause if they could not prove their purity it would disbar them from service in the temple, and so Zerubbabbel takes action.[24]

Firstly he prohibited ht priest from eating of the most holy things, that this food that would be left over after certain acts of worship, secondly that they would in time use the Urim and Thummim to try and figure this stuff out.[25] Likely what he was waiting for was the completion of the temple. The Urim and Thummim are an uncertainty in the OT, but from 1 Sam. 14.41, we known that somehow it was seen that God’s will was discovered through them, perhaps by process of elimination.[26]

Comment: There were certain rules regarding who could and could not be priest in Ancient Israel, but it was in keeping the religious role they played pure. In many ways we need to realize that there are rules regarding who should and should not be a religious leader in the church. We shouldn’t care bout whether they can prove their ancestry or not, but we should care whether they have a firm grasp of biblical truths. That they can show readily that they are part of the family, but knowledge and deed.

Our leaders must be those who when they say I have been called, that they can back that up with the gifts that God has given them, we the desires that he has placed in their lives that, and a commitment that lets them stand ready to follow him.

“The whole assembly together was 42,360, besides their male and female servants, of whom there were 7,337, and they had 200 male and female singers. Their horses were 736, their mules were 245, their camels were 435, and their donkeys were 6,720.”64-67 Total Number

65. The total number given here does not equal the number that one would get if they tallied up the numbers given previously, but this number likely has counted women and children.[27]While the total number given here would have been a large group to travel across the desert to reach Judea, it would not have been a large group to take up residence in the land.[28]

67/67 The animals of this group, show that the people who had traveled back were not the wealthiest.[29] Horses would have been ridden by wealthier people, but the donkey by poorer.[30] They had returned and one can returned Psalm 126(1-3) to see their song of praise.[31]

“When the Lord restored the fortunes of Zion, we were like those who dream. Then our mouth was filled with laughter, and our tongue with shouts of joy;  then they said among the nations, “The Lord has done great things for them.” The Lord has done great things for us; we are glad.”

“Some of the heads of families, when they came to the house of the Lord that is in Jerusalem, made freewill offerings for the house of God, to erect it on its site. According to their ability they gave to the treasury of the work 61,000 darics of gold, 5,000 minas of silver, and 100 priests’ garments. Now the priests, the Levites, some of the people, the singers, the gatekeepers, and the temple servants lived in their towns, and all the rest of Israel in their towns.” 68-70 On Giving

68 Many upon returning gave freely of their wealth to try and restore the temple’s foundation and to suppose the work of the priests and Levites. The rebuilding of the temple was the first priority of the the people, upon seeing the ruins of Solomon’s temple, the leaders had no other desire than to return the House of Yahweh.[32] Those who gave, did so freely, did not do so out of “pressure,” nor because of a tax.[33] As one commentator writes, “This is the only way to give , and the only kind of giving that God rewards.”[34]

69 Secondly, the people only gave “after their ability,” God does not expect us, nor demand that we give what we are unable to do, while many do not have the problem of giving beyond their means, some do and it needs to be realized that God only wants what we can do.[35] The size of the gift, matters not, it is the intention and heart behind it.

70 This verse finishes with the fact that had returned and lived in their cities. I.e. that the people lived not in Jerusalem only, but also other cities in Judea.[36]

Comment

Conclusion