The Book of Ezra

The Return from the Exile

The history thus far of the Jewish people, whom we last saw in the Exile, has revealed to us an Israel rather different from the Jewish community that we shall meet later on in the time of Jesus and the Gospels.

How was this different Israel formed?

The period of the restoration, which began in 538 B.C., is especially important for anyone who wishes to understand Judaism, the birth and basic orientations of which are told in the two Books known as Ezra and Nehemiah (1 and 2 Esdras in the Vulgate), from the names of the respective personages prominent in them.

In narrating the restoration of the Jewish community after its return from the Exile and thereby completing the grandiose picture of the “history of salvation” that was begun in the Books of Chronicles, the author had at his disposal first-order sources which he follows very closely: lists of the families that returned from the Exile, genealogical documents, royal decrees, administrative correspondence, and personal recollections. But his perspective is not that of a historian; his primary concern is to set forth a teaching regarding a community that still has its place in the plan of God, and to define the major aspects of Jewish life in so new a period of its history. In the interests of producing a clearer picture he does not restrict himself to a chronological order. This decision, along with the fact that, at that time, numbers were not used to distinguish sovereigns having the same name, creates an awkward situation for anyone attempting a historical reconstruction of the restoration period.

At the same time, however, the following represents a plausible reconstruction of the chronology. Beginning in 538 B.C. (edict of Cyrus), the first exiles return to Palestine under governor Sheshbazzar; later on, a second group is led by Zerubbabel and the priest Joshua. These erect the altar of burnt offerings once again, reestablish the order of worship, and lay the foundations of the temple. The envy of their neighbors, however, forces the builders to interrupt their work.

Encouraged by the preaching of the prophets Haggai and Zechariah, the builders take up their work again in 520 B.C., although they still experience obstacles. Four years later, the temple is consecrated, and Passover is celebrated there (Ezr 1–6).

In 445 B.C., Nehemiah, a personal servant of King Artaxerxes I, arrived in Jerusalem with complete authorization to rebuild the walls. The work began and was carried to a successful conclusion, although the Samaritans opposed the project for a long time (Neh 6:12; 14; Ezr 4). But the wretched condition of the people had led to social disorders, which Nehemiah attempted to eliminate (Neh 5). He also managed to get a few people to come and build their own houses within the circle of the walls (chs. 7; 11). He then returned to his functions in Susa in 433 B.C. but reappeared in Jerusalem before the death of Artaxerxes (in 424 B.C.). During this second stay, he played a more direct part in the organization of the community and solved various problems: the presence of foreigners, the portions of the Levites, the Sabbath rest, and marriages with pagan women (ch. 13); finally, he compiled the norms of the covenant (ch. 10).

Around 398 B.C., Ezra, secretary for Jewish affairs at the court of Persia, came to Jerusalem and, in the name of Artaxerxes II, imposed the law of Moses as the law of the state. The community celebrated the Feast of Booths, sent away the foreign women, and confessed their sins; in this way, it ratified the law by its behavior. It was now that Judaism was born (Ezr 7–10; Neh 9). Even if events took place in a different order (Ezra, Nehemiah’s collaborator, may have gone to Jerusalem under Artaxerxes I; if the king in his case was Artaxerxes II, Ezra was quite advanced in age), it would not greatly matter. The important thing is the deeper meaning of the events. These reveal a period of disillusionment, but also one not lacking in greatness. After the high hopes of deliverance that filled some exiles with so much enthusiasm (see Isa 40–55), Israel, now poor, weak, and sinful, saw its dream of restoring the monarchy vanish. But in its very poverty, it discovered that it was called to a more spiritual life. In its midst were prophets such as Haggai and Zechariah, who, along with Zerubbabel and Joshua, Nehemiah and Ezra, were the pioneers of this difficult restoration.

The main body of the liberated members of Israel settled in the land of their fathers, around Jerusalem. The history of salvation began anew: this is the great event the Chronicler wants to emphasize in these chapters in which he has assembled, around the personage of Ezra, passages regarding the quite different phases of the period following upon the Exile.

The Book of Ezra may be divided as follows:

I: The Return from the Exile (1:1—6:22)

II: The Deeds of Ezra (7:1—10:44)