Chapter Eight

Ezra, Nehemiah and Esther are the last three books classified under the historical section of our English Old Testament. The first two report the fulfillment of the earlier prophecies that after seventy years of captivity God would gather His people and bring them back to the land of Canaan (e.g. Jeremiah 29:10-14). Thus, the historical portion of the Old Testament ends on a bright note.

The name Ezra is an Aramaic form of the Hebrew 'ezer' means "help." The book was undoubtedly written by Ezra, as the use of the first person in chapters 7-10 indicates. If he also wrote 1 and 2 Chronicles, which is very possible, then we have in these three books a continuous historical record by the one author.

Archaeological findings showed that Artaxerxes I Longimanus reigned from 464 to 423 B.C. On the assumption that Artaxerxes in Ezra 7:1 was Artaxerxes I Longimanus, Ezra's arrival at Jerusalem must have occurred in 458 B.C. (the seventh year of the king, Ezra 7:8). Ezra may have written this book at about 450 B.C., soon after he arrived in Jerusalem (458 B.C.). Therefore, this book covers a period from approximately 538 B.C. to 458 B.C.

Ezra has always been considered a key figure in Jewish history. Just as Moses led Israel from Egypt to Canaan, Ezra led the Jews from Babylon to the land of their fathers. He ministered to his fellow Jews in captivity, and he led a group of them back to Jerusalem in 458 B.C. When Nehemiah arrived in Jerusalem 13 years later, Ezra helped him in ministering to the people about spiritual matters (cf. Nehemiah 8:9).

Ezra is referred to in the Bible as a priest and scribe (Ezra 7:6, 21). One of his key ministries was to revive the people's interest in the Scriptures. Some believe that Ezra was the author of Psalm 119, the great "Word" psalm. In any case, he loved the Word and loved to teach it.

Hebrew tradition says that Ezra served in Babylon as a high priest, that he originated the Jewish synagogue form of worship, and collected the Old Testament books into a unit. Read Ezra 7:1-5 and observe that Ezra was a descendant of Aaron, the high priest of Moses' day.

In the Hebrew Bible (Masoretic Text) Ezra-Nehemiah is a single work. But in the Septuagint (LXX), Latin Vulgate (ca. AD 400) and our English Bible it has been divided into two separate works. Ezra was originally attached to Nehemiah and both constituted one book. The contents form a fitting sequel to Chronicles, which shows the disaster that resulted because of the abuse of Solomon's Temple.

Note the location of Ezra, Nehemiah and Esther in the Old Testament canon. Chronologically, the group is correctly located in our Bible, because here are recorded the last events of Old Testament history (i.e. up to about 425 B.C.). But the historical setting of these books is often obscured in the mind of the Bible reader, because the books that follow them (poetical and prophetical books) in our present Bible arrangement actually revert back in time.

Below chart shows the chronological setting of these last three historical books:

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 218, by Irving L. Jensen)

The historical setting of the books of Ezra, Nehemiah and Esther among the Old Testament books that describe Israel's history is illustrated in below chart:

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, pp. 220-221, by Irving L. Jensen)

Historical Setting of the Books of Ezra, Nehemiah and Esther in Israel's History

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, pp. 228, by Irving L. Jensen)

The geographical setting of the books of Ezra, Nehemiah and Esther are shown in below maps:

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, pp. 224, 226, by Irving L. Jensen)

Ezra is a book of restoration. It describes two mass migrations of the Israelites back to the land, the first under the leadership of Zerubbabel and the second guided by Ezra. We see these people starting to rebuild on the very site where they had failed publicly seventy years before. Despite opposition and lengthy delays they finish their God-ordained project, the building of the Temple. The book thus describes principles that apply to restoration of any kind.

Ezra is a fulfillment of a prophecy made by Jeremiah several years before the captivity. In Jeremiah 18:1-4, the prophet is led to the house of the potter. Peering through the doorway, he sees the potter fashioning a vessel. The vessel is marred and broken in the potter's hand, and so he begins to remake it. The activity of the potter is a picture of how God deals with Israel. Israel is the vessel in the hands of a sovereign Potter, As God fashioned Israel, He found it necessary to break her (by the captivity). The process of remaking the vessel is precisely what is described in Ezra. Through the activity of the people who returned, God is refashioning the vessel.

The deportations took place in three stages. The return of the remnant at the end of the captivity had a threefold movement to it as well:

Before looking at the books which deal with the return of the remnant it will be helpful to see the entire period as a whole.

Cyrus the Great entered Babylon on October 29, 539 B.C. Following his policy of state, he encouraged the Jews to return to Palestine and rebuild their temple (2 Chronicles 36:22-23; Ezra 1:1-4). The first movement back to the homeland was led by Zerubbabel, the son of Shealtiel. As the firstborn of the exiled king Jehoiachin, Zerubbabel gives us an important Messianic link between David and Joseph (Matthew 1).

In the year 538 B.C., Cyrus the Persian issued the decree which gave the Jews liberty to return to Jerusalem and rebuild the temple. Zerubbabel's contingent, returned in 536 B.C. Included among the pioneers were Joshua the high priest and a goodly number of the priests, Levites and heads of the tribes of Judah and Benjamin. Their first concern was to build an altar to the Lord on its old site and to restore the daily sacrifices (Ezra 2:1-3:3). Next they laid the foundations of the new temple in April or May 536 B.C. This work was helped by financial aid given by the Persian king. There was great rejoicing as the foundations of the temple were laid although some of the older ones wept at the vanished glory of Solomon's temple (Ezekiel 3:8-13).

Work on the temple had not proceeded far before the Samaritans asked to have a share in the work. They were refused and henceforth did everything in their power to hinder and harrass the builders. In their spite the Samaritans hired lawyers to misrepresent the Jews at the Persian court. This resulted in a halt to the work so that no further progress was made during the remainder of the reign of Cyrus nor during the reigns of Cambyses and Smerdis (Ezra 4:1-24).

On August 29, 520 B.C. Haggai began to exhort the Jews to resume work on the temple. His ministry was so effective that the Jews, under Zerubbabel and Joshua, began to work again on the temple. At this time, too, Zechariah began his ministry. As the work on the temple proceeded Tattenai, a Persian governor, wrote to Darius I to challenge it. Darius made a search of the state records and found the decree of Cyrus in the library at Ecbatana and at once ordered the governor Tattenai to help the Jews in every way and to give them financial support.

In 519 B.C. Joshua the high priest was crowned by the prophet Zechariah in a highly symbolic ceremony looking forward to the day when the Messiah would unite the offices of priest and king in His own person (Zechariah 6:9-15).

In 518 B.C. a delegation of Jews came down from Bethel to Jerusalem to ask the priests and prophets if it was needful to continue mourning and fasting over the destruction of Jerusalem. This became the occasion for an important message from the Lord through Zechariah (7-8).

Work on the temple had now advanced to its completion and it was dedicated with much rejoicing in 516 B.C. in the sixth year of Darius.

From the time the temple was finished in 516 B.C. until the time Ezra appears in 458 B.C. some 58 years elapsed. The long and prosperous reign of the mighty Darius I Hystapses had come to an end. He had ruled the mightiest empire the world had ever seen from the Grecian Archipeligo in the west to Persia in the east. It comprised some two million square miles, Judah being an insignificant province.

Darius died in 486 B.C. and was followed on the throne by Xerxes, the king who deposed Vashti and then in the year 478 B.C. married Esther. In 464 B.C. Xerxes was succeeded by Artaxerxes I in whose reign Ezra and Nehemiah led more Jewish colonists back to the land of their fathers.

In 458 B.C. Ezra, under mandate from Artaxerxes, led the second group of exiles back. It should be remembered that since the book of Ezra describes both the return under Zerubbabel (chapters 1-6) and the return under Ezra (chapters 7-10) a period of 58 years divides the two sections of the book.

Twelve years after Ezra's expedition, Nehemiah was also given permission by Artaxerxes to go to Jerusalem. His commission, in 445 B.C. was to rebuild the walls of Jerusalem. He was given a cavalry escort for the journey and letters of introduction to the various Persian governors along the way.

He was also appointed governor of Judea. He arrived in Jerusalem in 444 B.C. in the twentieth year of Artaxerxes' reign (Nehemiah 2:1) and threw himself into the work with tireless energy. Despite the discouragements that faced him and the determined opposition of his enemies he was able to complete his monumental task in Just 52 days (Nehemiah 6:15).

The wall being built, attention was next given to the instruction of the people and a great religious revival followed. After governing Jerusalem for 12 years, Nehemiah returned to Persia about the year 433 B.C. Later he asked for a further leave of absence (Nehemiah 13:6) and returned to Jerusalem where he seems to have ended his days.

1 - 6	7 - 10
RETURN UNDER ZERUBBABEL	RETURN UNDER EZRA
THE BUILDING EMPHASIZED	THE BOOK EMPHASIZED

Chapters 1-6 emphasize the building of the Temple, while chapters 7-10 emphasize Ezra's use of the Word of God. These two emphases need to be given their proper place. Both activity and instruction are part of God's program for His people. Activity without instruction leads to superficiality. Instruction alone tends to produce spiritual atrophy. The book of Ezra puts both in proper balance.

The Return	1
The Registration	2
The Rebuilding	3 - 6

God includes a list of those who left Babylon and made the costly trip hack to Jerusalem. We are told in 2:64-65 that about 50,000 made the trip. This was only a small percentage of the total group who were residing in Babylon. Most had settled down in Babylon and felt little or no allegiance to Palestine. They were not willing to pay the price of such a move.

This group of returning exiles not only gave of themselves, but gave of their substance as well. They "offered willingly" (2:68) and contributed "after their ability" (2:69), This behavior is often the case. Those who give sacrificially to God's work are usually the ones who are personally involved and totally committed to God's service.

The work on the Temple begins when the exiles reach Jerusalem. The opposition is intense and causes the project to come to a halt at the end of chapter 4. The work is begun again 16 years later in chapters 5 and 6.

3	4	BUILDING STOPS FOR 16 YEARS	5 - 6
BUILDING STARTS	BATTLE STARTS OVERCOME	BUILDING STOPS FOR 16 YEARS	BARRIERS

Chapter 3 records the inception of the building project. An altar is erected first, showing that the spiritual aspects of the project were more important to the people than the material. The foundation for the Temple is laid several months later. Some who had known the grandeur of Solomon's Temple years before wept when they saw how small this Temple would be by comparison. The scene is a mixture of weeping and rejoicing (3:13). Although they were back in the place of God's blessing, something had been lost through disobedience. We inevitably forfeit a measure of God's blessing when we are out of God's will.

The opposition is organized as soon as the building begins. Two primary methods are employed in chapter 4 to bring the work to a halt:

Sixteen years elapse between the end of chapter 4 and the beginning of chapter 5. Through the ministry of the prophets Haggai and Zechariah (5:1) the work begins again. It is difficult to start anything once it has been stopped. The prophets are equal to the task, however, and this time the people refuse to be turned aside. The work is challenged afresh, but now the threats of the adversary are to no avail. The Temple is finished (6:14) and dedicated by the people in an impressive ceremony. An unfinished project is always a poor testimony to God's work. This project remained idle for 16 years but now was completed in 5 years. If you read the short prophecy of Haggai, you will see why. Haggai does not spare the people as he rebukes them for laziness and indifference. The people responded to these messages and accepted their responsibility.

About 58 years have elapsed between chapters 6 and 7. The year is 458 B.C., and Ezra returns to Jerusalem with a letter of commendation from the Persian king, Artaxerxes. The chapters contain the following:

7	8	9 - 10
PREPARATION OF EZRA	LIBERATION OF THE JEWS	SEPARATION OF THE PEOPLE

Chapter 7 describes the spiritual qualifications of Ezra and shows that he is well qualified for the task of instructing the people in the Word of God. Several factors can be mentioned here:

This chapter contains a list of those who returned with Ezra. As he makes the journey to Jerusalem, he refuses to ask for help (8:21-23). He has already told the king that he was depending on God for the journey and thus felt it would be inconsistent to ask him for protection. The group commit themselves to God and make the dangerous trip successfully.

When Ezra reaches Jerusalem he is faced with a spiritual problem of mammoth proportions. The problem, that of intermarriage with the heathen, is described in chapter 9 and dealt with in chapter 10. Ezra's reaction is depicted in chapter 9. We see his anxiety (9:3-4). He sits in silence, profoundly disturbed over this turn of events. It is not often that believers become this disturbed over sin. Then, there is his identification with his people (9:6-7). He includes himself in this confession and shares the responsibility for what has happened. Finally, we see his honesty (9:10). Ezra offers no excuses or alibis for what has transpired. He states that he does not know what to say, especially since this problem has occurred before.

Chapter 10 describes how Ezra deals with the sin. You will notice that although Ezra is emotionally moved, he does more than weep about the problem. In this final chapter of the book, definite steps are taken. Those who had married foreign wives are instructed to send them hack to their own nations (10:11). This action undoubtedly caused great hardships, especially in families with children. Sin often places a person in a situation where he is confronted with two had choices. People will be hurt regardless of which decision is made. We can only take the lesser of the two evils.

The book ends with a list of the offenders, which includes both priests and laity. The book that started with the registration of the faithful ends with the registration of the unfaithful.

The events of Ezra reveal great spiritual victories, but we are left with a reminder that sin is ever with us. God's work is never without its problems. We can only react as Ezra did - deal with the sin and go on.

The name Nehemiah, Hebrew 'Nehem-Yah' means "The Comfort of Yahweh." Nehemiah, as was mentioned in the previous lesson, originally was part of Ezra. It is a continuation of the history of Israel after the exile and covers events from 444-420 B.C.

Nehemiah's home was a godly one. At a young age he was appointed to the responsible office of being cupbearer to King Artaxerxes. This was the contact that God used later to secure imperial permission for the return to Jerusalem of the third contingent of exiles, namely, Nehemiah and his project crew. (Note: The position of cupbearer in the ancient world was more than that of just an average slave. Such a person was usually highly trustworthy and given great responsibilities.)

Nehemiah was truly a man of God, filled with the Spirit. He had a sensitive ear to God's voice concerning even the details of the work he was doing (2:12; 7:5). Prayer was a natural and essential part of his life. He knew what work was, and he worked and inspired others to do so. When opposition arose from the enemy, he stood strong and tall. He was alert also to the subversive plots of false brethren within the Jewish commonwealth. And when some of his own people came discouraged, he turned their eyes to the help of God, and found a ready response. Leader, worker, soldier, servant of God - this was Nehemiah.

The book of Nehemiah seeks to show how God favored His people, so recently exiled, by strengthening their roots in the homeland of Judah in the face of all kinds of opposition.

Specifically, the book shows how the broken-down walls of Jerusalem and the failing faith of the Jews were restored, through:

There is a period of 12 years after the book of Ezra closes (457 B.C.) before the book of Nehemiah begins its story (cf. Ezra 7:8; 10:16-17; and Nehemiah 1:1; 2:1). The Nehemiah records events of the next 25 years (444 - 420 B.C.).

It must have been a heartwarming experience for Ezra when he learned that such a zealous believer as Nehemiah had arrived in Jerusalem with a new contingent of Jewish exiles. While Nehemiah served as governor of Judah, Ezra was still ministering to the spiritual needs of the Jews there. Ezra plays an important part in chapters 8 and 12 of Nehemiah.

Nehemiah also counted on the spiritual services of the prophet Malachi during those last years of Old Testament history. Many of the evils denounced in the book of Malachi are part of the historical record of the book of Nehemiah.

Whereas Ezra is concerned with the rebuilding of the Temple, Nehemiah gives a detailed account of the rebuilding of the walls. Since his stay in Jerusalem was a temporary one, it was necessary for him to accomplish his task in record time. The opening chapters describe his trip to Jerusalem. Once the building project is begun, he refuses to be discouraged, distracted, or delayed. The walls are completed in chapter 6, and the people are then instructed in the Word. Nehemiah returns to Persia, but, in chapter 13, he revisits Jerusalem after a long absence to assess the spiritual condition of the people. The book thus falls into three parts:

1 - 7	8 - 9	10 - 13
RECONSTRUCTION OF THE WALLS	REINSTRUCTION OF THE PEOPLE	REPOPULATION OF THE CITIES

In comparing Nehemiah with the opening chapters of Ezra, a similar pattern may be noted. There is a mass return from Persia due to the permission of the Persian king. The work is begun, opposed, and finally completed.

1 - 3	4 - 6	7
PREPARATIONS	PROBLEMS	COMPLETION

The opening chapters of this book reveal some valuable lessons in spiritual leadership and administration. Nehemiah was a man who had clearly defined goals. He was able to attain these goals because he involved others in his project. Chapters 1-3 reveal two sides to the success story. The first was prayer, which shows his relationship to God. The second was planning, which demonstrates his ability to work with men.

1	2 - 3
HE PRAYS PROPERLY	HE PLANS PROPERLY

Prayer without plans creates a pseudo-spiritual approach to God's work where little of a tangible nature is accomplished. On the other hand, planning without prayer produces a mechanical situation where results are man-made and of no spiritual value. The first step obviously precedes the second. Our prayers in God's presence will result in properly made plans.

Chapter 1 reveals a pattern that serves well for any work God is seeking to establish. Nehemiah's involvement begins with seeking information (1:1-3). Some of the Jews return from Jerusalem, and Nehemiah asks them about the status of the work. He receives an account of how the walls are broken down, much of the city still lies in ruins, and the people of God are enduring great persecution. This news disturbs Nehemiah greatly, and he becomes burdened about the condition of God's work (1:4). This in turn leads Nehemiah to earnest prayer (1:5-11). Several characteristics of Nehemiah's prayer are worthy of note:

Many believers are not burdened to pray because they do not expose themselves to information concerning the conditions of God's work today. We need to ask God to open our eyes concerning the real needs of the world. Only then will we be motivated to do anything about it.

In 2:1-8, Nehemiah's prayer is answered. Four months have passed since chapter 1, but Nehemiah has not forgotten the project that burdened him at that time. There had been no encouragement that God was going to answer, but Nehemiah continued to pray. When the king questions him concerning his sad countenance, he realizes this is the opening he has been seeking. He responds to the king's question with tact and yet with boldness. The king grants him a leave of absence, and Nehemiah makes preparations to leave.

In verse 8, he attributes this turn of circumstances not to the hand of the king, but to the hand of God. We need to learn how to pray fervently as Nehemiah did and to recognize the answers when they come, even if it be through an unexpected source.

Nehemiah was not only a man of great spiritual stature hut he had gifts of administration as well. Nehemiah comes to Jerusalem and the administrative procedures now begin. Nehemiah's methodology in the section that follows can be summarized in this way:

Investigation	2:9-16
Co-operation	2:17-18
Determination	2:19-20
Distribution	3:1-32

Before Nehemiah makes any definite plans he takes a trip by night around the city, This enables him to ascertain the work that needs to be done and to see the project as a whole. Once he has a picture of where he is headed he can plan the individual details. This paragraph emphasizes the importance of tangible goals. We make little progress when we do not know what we are really seeking to achieve. Where are we going? This is a valid question for any Christian or Christian organization. Only when we answer this can we decide how we will get there.

Once Nehemiah determines where he is going he shares his burden with others. He gives a realistic appraisal of the tremendous task ahead of them. He does not minimize the fact that Jerusalem is in need of repair (2:17). His presentation is a positive one, however. He challenges the people regarding future opportunities rather than chastising them for past failures. He shares God's blessing in past circumstances and tells how the good hand of God has been upon him (2:18). The leaders catch Nehemiah's vision and reply, "Let us rise up and build." The burden that had previously been Nehemiah's alone is now shared by all the leaders.

The enemies in the land ridicule the plans of this group. Nehemiah refuges to be discouraged because he is certain this project is the will of God, and God will, therefore, prosper them.

Chapter 3 shows how Nehemiah organizes the work force so that the work is evenly distributed. A detailed list is given of the individuals working on the wall and the nature of their work. This chapter tells us that God is interested in the workman as well as the work he does.

The work encounters great opposition as soon as it begins. The opposition comes from an outside source and then moves to the inside. Then the opposition moves to an outside source once more.

4:1-9	4:10-5:19	6:1-19
OUTSIDE OPPOSITION	INSIDE OPPOSITION	OUTSIDE OPPOSITION

The people of the land intensify their attack on Nehemiah as soon as the work gets underway. They use ridicule as a tool to discourage the people. They minimize their efforts and emphasize the impossibility of their task. Nehemiah meets this attack with prayer and persistence. The prayer is recorded in 4:4-5. The eagerness and persistence is seen in 4:6. The people have a mind to work.

Beginning in 4:10, the attention shifts to the inside and the attitude of the people themselves. Two attitudes are portrayed that present a threat to the work. The first is discouragement. Some of the people begin to take seriously the accusations of the enemy. Verses 10 and 11 show what they were thinking:

Nehemiah is equal to the challenge. He gives them a fresh word of encouragement (4:l4) and he redoubles the effort (4:15-23). The people work with instruments in both hands. In one hand they hold swords in case a battle was necessary. In the other hand they have trowels to continue the building. These workmen took necessary precautions for defense, but they were interested in construction as well. The Christian faith requires both. There is a place for defense against the enemies of the gospel, but God also expects us to be builders and achieve some positive contributions.

The second negative attitude is selfishness. In chapter 5, Nehemiah discovers that many of the Israelites were charging their fellow workers unreasonable interest rates. A large number had mortgaged all their possessions and were poverty-stricken. Nehemiah gathers these lenders together and berates them for their selfish attitude. They were more concerned with making money than they were with the will of God. Nehemiah reminds them that the unsaved are observing their actions and that their testimony is at stake. The leaders accept the rebuke and restore the mortgaged land.

In 5:14-19, Nehemiah uses himself as an example of unselfishness. Other leaders before him had taken money and goods from the people. Nehemiah had refused to do this because of "the fear of God" (5:15). It was not because he did not have the right, but he willingly relinquished his rights in order to further God's work. Paul develops this same principle in 1 Corinthians 9. Nehemiah, knew that God would reward him and meet his needs in another way (5:19). Nehemiah is not trying to magnify himself here. He is simply pointing out that he does not expect his people to do something he would not do himself.

The work is nearing completion and so the enemies intensify their attack once more. The approach is more subtle tills time. They attempt to distract Nehemiah from his work with a proposed conference (6:2). Nehemiah sees through the tactics and refuses to stop what he is doing. "I am doing a great work, so that I cannot come down: why should the work cease, whilst I leave it, and come down to you?"

The enemies then try to intimidate the people. A series of false threats which never materialize fill the air. Nehemiah thus supervises the completion of the wall. He refuses to be distracted or frightened and thus is able to encourage the people when they were ready to abandon the project.

With the completion of the actual building two problems present themselves. The first is a security problem. To solve this, Nehemiah chooses a faithful man named Hananiah who "feared God above many" (7:2). It was his responsibility to supervise the watches and the opening and closing of the gates.

The other problem is related to the population. They are a small group of people in a big city. So they distribute themselves throughout the area for the purpose of protection. They do not settle down where it is most convenient but rather where they are most needed.

The chapter also contains a list of the people who had returned to the city under Zerubbabel. With a few minor exceptions, it is identical to the register found in Ezra 2.

The same progression as was seen in Ezra is evident here. After the emphasis on the building comes the emphasis on the Book. With the work we must also have worship. Chapters 8-9 show the following progression in the use of the Word:

READING OF THE WORD	8
RESULTS OF THE WORD	9

The people are gathered together in one place, and Ezra stands behind a pulpit of wood and instructs the people. As the Word is read there is understanding (8:3, 7-8), Ezra not only read the Scripture but expounded the meaning to the people so they could grasp the significance of it. There is an altitude of worship. The people bow their heads and worship Jehovah (8:6). There is often little respect for the reading of the Scriptures today. We often confuse reverence with ritualism. However, the attitude of reverence and worship can be expressed without a cold ritualism. Then the people obeyed. This is further seen in chapter 9, but even here they find that they were to keep the Feast of Tabernacles. The feast is therefore conscientiously observed.

Often nothing happens when the Word is read. Here obvious results can be seen. There is a recognition of sin (9:l-4). According to verse 2 they separated themselves and confessed their sins. Then there is a review of the past (9:5-38). The Levites lead the people in a public worship service and trace God's past dealings with them through the wilderness and into the land. They are reminded of the captivity and the reasons for it. The Levites emphasize God's greatness in that He alone made all things (9:5-6). They speak of God's guidance in past generations, and emphasize God's grace in that they never lacked spiritual or material provision. Finally, there is renewal of dedication (9:37-38). The people dedicate themselves anew to God. They do more than simply listen and leave. The nature of their vow is seen in the next chapter.

A list is included of those who signed the covenant. Nehemiah's name is the first one on it. God is mindful of any promises that we make to Him, and He is even more concerned whether or not we keep them.

These chapters are a compilation of several lists relating to the inhabitants of the city and surrounding villages. The section ends with a description of the dedication services for both the walls and the Temple.

Nehemiah had been granted permission to go to Jerusalem for a short period of time, and now he had to return to Persia. Chapter 13:4-8 gives a description of the conditions when Nehemiah returned for a visit some time later. The very areas where the people had pledged renewed dedication in chapter 10 were broken in chapter 13.

They had been concerned about the Temple and its use, but now Nehemiah finds Tobiah, one of Israel's enemies (cf. 2:10), residing in the Temple. Nehemiah expels him and restores the Temple objects. The promise concerning the Sabbath had been broken, and the people were trading on that day (13:15-22). The vow concerning foreign wives had not been honored (13:23-31).

Thus, the people had become lax concerning the areas of the covenant they had made in chapter 10. Nehemiah takes immediate steps to alleviate these problems. His action demonstrates that God's work bears continual watching. Progress will always create problems. As long as there are people involved, crises will characterize God's work.

With the book of Nehemiah we come to the end of the Old Testament chronologically. The poetical and prophetical sections that follow can be fitted into the historical framework we have covered in this course. The inspired historical record of God's people is not taken up again until the New Testament opens some 400 years later.

The title "Esther" is assigned to this book because Esther is the main character. Jews call the book Megilloth Esther ("Esther Roll") because it is one of the five rolls assigned for reading at the Jews' Feast of Purim (March 14-15).

The author of Esther is unknown, but the contents of the book indicate it was written after the reign of Xerxes. This would place the composition of the book sometime between 464-424 B.C.. in the reign of Artaxerxes Longimanus.

The historicity of the book has often been challenged, and many view the contents as a clever piece of religious fiction (See Anderson, Understanding the Old Testament, pp. 525-527. who calls it a novel containing stories designed to "tickle Jewish humor.").

Some raise the objection that Esther is unknown in the annals of Persian history. The Persian queen at that time was Amestris, whom some have identified with Esther. It seems more likely that Amestris was set aside, and ultimately Esther became the queen as a result of the events recorded in chapters 1-2. Unger points out that kings had many wives in those days. It would be quite conceivable that Esther's name could be omitted in court records (Merrill F. Unger, Introductory Guide to the Old Testament, Grand Rapids: Zondervan Publishing House, 1951, p. 392).

The purpose of the hook is a key to an understanding of its contents. The word "providence" summarizes the truth the author seeks to portray through the events that take place. God's name is never mentioned in the book. His hand, however, is seen in each incident that transpires. God is in the background, but He is working. Although the Jews are in a far country with heathen rulers. God still watches over His own and protects them in spite of the grave peril that threatens to exterminate them.

The contents of the book center about the crisis which threatens the extinction of the Jews throughout all the Persian Empire. The contents of Esther fit chronologically between Ezra 6 and 7. We see by the events that transpire that Satan is doing his utmost to thwart God's plan as it relates to the Jews. We have already seen how Satan was working in the book of Ezra to bring the work to a halt in Palestine. Here we see Satan working in a heathen court to obliterate the Jews completely.

The story of Esther took place between the first return of exiles under Zerubbabel (536 B.C.) and the second return under Ezra (458 B.C.). The historical setting of the book of Esther is illustrated in below chart:

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, pp. 243, by Irving L. Jensen)

Esther was a Jewish orphan maiden who lived in Shushan, Persia's principal city. She was reared by a cousin, Mordecai, who was an official in the king's palace (2:5-7). King Xerxes (Ahasuerus, a Persian tile for king) chose Esther to be the new queen of Persia after he had divorced his wife. Through Esther's influence, Jews living in Persia were spared extermination.

The name Esther ('ester) may have been derived from the Persian word for "star" (sitareh). Esther's Hebrew name was Hadassah (2:7), which means "myrtle."

It is interesting to note that only one other book in the Bible is named after a women: Ruth. One writer has made this comparison: Ruth was a Gentile woman who married a Jew. Esther was a Jewish woman who married a Gentile.

The story of Esther reveals a woman of very commendable character. Among her traits were genuine piety, faith, courage, patriotism, compassion, maturity and natural charm. Your study of the book of Esther will show how such a woman was used of God in the interests of His chosen people, the Jews.

1 - 5	6 - 10
THE JEWS IN DANGER	THE JEWS DELIVERED

The feast of Ahasuerus takes place in the king's palace in Shushan. This king, commonly known as Xerxes, reigned from 485-465 B.C.. He sought to conquer Greece in 481B.C. and completely failed. Some think this feast was to discuss war plans for that very invasion.

A question is often raised regarding Esther's relationship to the will of God. Should not Esther have returned to the land with the other exiles? Many feel that Esther was out of the will of God in remaining in this heathen environment. The fact that she did not immediately declare herself as Jewish leads, Ironside commented that "her position was entirely opposed to the Word of God" (H.A. Ironside, Ezra, Nehemiah and Esther, New York: Loizeaux Brothers, 1960, p. 24).This is an unwarranted conclusion for the following reasons:

Esther's position as queen gives her an opportunity to report an attempted plot on the king's life. This plot, discovered by Mordecai, becomes important in the story later on.

Events now build up to the plan of Haman to massacre all the Jews. One is impressed with two things concerning Haman. The first is his great egotism. He loved to receive attention and is enraged simply because one man refused to bow to him as he passed. The second is his extreme hatred of the Jews. He was willing to go to any lengths to have them eliminated. These traits can only be explained as satanic.

Mordecai now approaches Esther and instructs her to intercede for her people in the presence of the king. He reminds her of two factors (4:l3-l4).

The first is that God has brought her to the kingdom for just such a purpose. Esther did not realize at the time she was chosen as queen that God was arranging the circumstances so that she could be the savior of her people.

The second factor is that if she were disobedient, God would simply use someone else. This is God's method. If we are unwilling to be used, God will choose someone else. Esther does as Mordecai suggests and makes a petition of the king. The king is favorable and agrees to the banquet Esther proposes.

As the plot of Haman is revealed to the king, he orders Haman to be hanged on the very gallows that he had prepared for Mordecai. This shows that God protects His own and punishes those who oppose Him. The punishment of the wicked may be delayed, but it is no less certain. The Hamans may be in control today, but God eventually hangs them on their own gallows.

The king immediately issues a new decree which annuls the former decree. Instead of Judgment it contains a message of deliverance. A new feast is instituted by the people to celebrate their great deliverance: the Feast of Purim.

The book which begins with a feast ends with a feast. In between the two feasts God's people were threatened and delivered. Mordecai has been exalted from a position of peril to power. The attitude toward the Jews has changed from disfavor to favor. God has not directly intervened, but He has overruled in every situation.