THE EXULTANT PROCESSION OF THOSE RETURNING TO JERUSALEM In the first chapter, Cyrus king of Persia returned the precious articles to Jerusalem where the house of the Lord is to be built. In the present chapter, we see the human vessels of high price, namely, the people of God among whom the Lord dwells; the heavenly house which God is pleased to build Himself. Having issued the royal decree allowing the captives to return, and having called his people to donate to build the house of the Lord, Cyrus brought out the articles which were kept in the temple of the gods of Nebuchadnezzar. About fifty thousand responded to the king’s call, which is considered only a few of the captives; but God is preoccupied not with the number of people, as with the purity of their hearts. Those fifty thousand represent the few faithful whom the land of captivity, nor the tens of years could turn their sight away from the burnt city and the destroyed temple. The same list of those returning from captivity in the second chapter of Ezra, which conforms to that included in the seventh chapter of Nehemiah; was a list of an amazing procession; of those with the pure heart, exultant for the work of the Lord. …. They included the following categories: a- The leaders (1-2): include 12 persons, of whom Ezra mentioned 11, and Nehemiah added to them ‘Nahamani’ (Nehemiah 7: 7). All of them from the tribes of Judah and Benjamin, who, counting themselves representatives of the twelve tribes, offered 12 bulls as burnt offerings for all the 12 tribes (Ezra 8: 35). The procession of the return was under the leadership of Zerubbabel the grandson of king Jehoiakin, representing the civil authority, and Jeshua the priest representing the religious authority. It was the procession of liberation from the devil and the ascension up to the high Jerusalem under the leadership of the Lord of glory Christ, being the King of kings and the heavenly High Priest; bearing the royalty and the priesthood at the same time. In every generation God sends great saints of diverse talents. b- The people (3-35): Some of them were classified according to their families and tribes (3-19); and others were classified according to their locations of dwelling (20-35). It was like the book of life in which the names of those who strive for the Lord’s sake are recorded; those who loved the heavenly temple more than all the riches of the earth “See. I have inscribed you on the palm of My hand” (Isaiah 49: 16); c- The priests (36-39): Of them 4289 returned of four divisions; the sons of Jedaiah; the sons of Immer; the sons of Pashhur; and the sons of Harim (36-39) d- The Levites (40-43): Only 74 persons returned; while the rest of them loved the service of the world more than the service of the temple; And of the gatekeepers 139 persons, who used to guard the temple; and of the singers the sons of Asaph 128 persons. It was not possible for the priests, the Levites, or the people, to sing praise to the Lord in the land of captivity, for “How shall we sing the Lord’s songs in a foreign land?” (Psalm 137: 4). But the singers gave the procession of return the spirit of praise, joy, and exultation, to make it an enjoyable journey; They had an important role in the procession, which was a symbol of the procession to the high Jerusalem, an exultant procession that makes all -- old and young; men and women – forget the toughness of the journey of their strife and sojourn. e- The Nethinim (43-54): A Hebrew name meaning (dedicated), who were most probably the grandchildren of the Gibeonites and the Medianites who worked in the house of the Lord in the days of Moses and Joshua, and were dedicated by king David to the service of the temple. Although they were not of the people of God, yet they preferred the service in the ruins of Jerusalem and the temple to having pleasure in the glories of Babylon. f- The sons of Solomon’s servants (55-58): Of the descendants of the Canaanites. Through their service in the temple, and getting attached to the Lord and sanctified in Him, they were relieved of the curse that dwelt upon them (See Genesis 9: 25). The Nethinim and the sons of Solomon’s servants more zealous than the Levites “Many will come from east and west and enjoy the divine bosoms” (Matthew 8: 11); while the children of the kingdom are slothful to enjoy it. … Behold, the procession is big enough to accommodate the whole world; and the gates of God are open before everyone. It was necessary for that huge number of those returning from captivity (64-70) to settle down somewhere before beginning any work. But Jerusalem, being desolate (Lamentation 5: 18); they headed to the towns and villages around Jerusalem. 1- The captives who returned to Jerusalem 1 - 58 2- Those whose genealogies were not identified 59 - 67 3- Giving according to ability 68 – 70 1- THE CAPTIVES WHO RETURNED TO JERUSALEM: “Now, these are the people of the province who came back from captivity, of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away to Babylon, and who returned to Jerusalem and Judah, everyone to his own city” (1) By “the province” here, he means “Judah” that used to be great kingdom with satellites, then turned into a mere province under the king of Persia. That is the work of sin that humiliates man, nations, and kingdoms; evil bound to reproach, shame, loss of peace, together with failure and inner defeat. The wicked needs no one to tell him off or to punish him, for what he does, present to him bitterness and death; and make him drink from the same cup he filled for himself; unless he throws it away through his enjoyment of his Savior, and his serious strife through the holy will in the Lord. “Righteousness exalts a nation; but sin is a reproach to any people” (Proverb 14: 34) “When the wicked comes, contempt comes also; and with dishonor comes reproach” (Proverb 18: 3) “When they departed from what God prescribed for them, they were utterly defeated (and were delivered to the sword and reproach” (Judith 5: 18) “Let them confounded and consumed, who are adversaries of my life. Let them be covered with reproach and dishonor, who seek my hurt” (Psalm 71: 13) ‘”There is no peace’, says the Lord,’ for the wicked’” (Isaiah 48: 22) “Do not become an enemy instead of a friend; for a bad name incurs shame and reproach; so it is with the double-tongued sinner” (Sirach 6: 1) “A liar’s way leads to disgrace, and his shame is ever with him” (Sirach 20: 26). + If you stay attached to dust, you will ultimately turn into dust. It is befitting of you to change; You should become heavenly. (The scholar Origen) + While being utterly covered with the wrinkles of my sins, I spend my days and my nights in terror; but seeing how God loosens the chains, and supports the terrified humble souls, He says to me while lying in the tomb of my evil: “Jerome! come forth” (St. Jerome) + The wicked tend to kill themselves with all kinds of covetousness; Yes!, even when living, they are in reproach; they count their bellies their gods; and when they die they are tortured. (St. Athanasius the apostolic) “Those who came with Zerubbabel were Jeshua, Nehemiah, Seraiah, Reeliah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, and Baanah, the number of men of the people of Israel” (2) Those who returned to Jerusalem, having forsaken their possessions in Babylon, endured troubles and risks for the sake of building the city of God, Jerusalem and His temple, God honored them by mentioning their names; For “The God of Israel says: ‘Those who honor Me I will honor” (1 Samuel 2: 30), and “The memory of the righteous is blessed” (Proverb 10: 7). God will honor them now and in the time to come. Their names are registered to the account of the kingdom of God, until they are registered as well in the book of the eternal life (Revelation 3: 5) This register, however, did not include all the names, sometimes only the names of the heads of the fathers’ houses and the families. But those of God’s godly men, their names are registered by the Lord in “the book of remembrance” (Malachi 3: 16- 17). + “The memory of the righteous is blessed”. He does not mean that the souls of those who departed are blessed by us; but on account of that those who bless the departed will gain a greater benefit by remembering them. I wish we do not despise the words of a wise man, but rather give them great care. (St. John Chrysostom) Nehemiah here (2) is not Nehemiah who led the third batch of those who returned to Jerusalem, and rebuilt the wall 80 years later. And also Mordecai here is not the one mentioned in the book of Esther. “The people of Parosh, 2172” (3) “The people of Shephatiah, 372” (4) “The people of Arah,775” (5) “The people of Pahath-Moab, of the people of Jeshua and Joab, 2812” (6) “Pahath-Moab”; namely( ruler of Moab); their father was probably a ruler of Moab when it was submitted to Israel. “Pahath-Moab, namely, the governor of Moab; their father could be the governor of Moab when it was under Israel. “The people of Elam, 1254” (7) “The people of Zattu, 945” (8) “The people of Zaccai, 760” (9) “The people of Bani, 642” (10) “The people of Bebai, 623” (11) “The people of Azgad, 1222” (12) “The people of Adonikam, 666” (13) “Adonikam” means the great master. Here we notice that the figure 666 is that of the beast (Revelation 13); namely, the devil. It is as though, with every return to the Lord, we should expect wars from the devil, as long as we are still in the body. “The people of Bigvai, 2056” (14) “The people of Adin, 454” (15) “The people of Ater of Hezekiah, 98” (16) “The people of Bezai, 323” (17) “The people of Jorah, 112” (18) “The people of Hashum, 223” (19) “The people of Gibbar, 95” (20) “The people of Bethlehem, 123” (21) “The men of Netophah, 56” (22) “The men of Anathoth, 128” (23) “The people of Anathoth”, the inhabitants of the village of the prophet Jeremiah who accused him of treason and forsook him. Jeremiah prophesied about the return from captivity while in prison where king Zedekiah shut him up charged of being an agent of Nebuchadnezzar. There, ‘Hanameel’ Jeremiah’s cousin came to ask him to buy his field in Anathoth, for the right of redemption in Jeremiah’s to buy it. And despite knowing that the Chaldeans were coming to take over the land, Jeremiah bought the field, signed the deed and sealed it, took witnesses; and charged Baruch to put it in an earthen vessel; as a testimony that after the desolation of the land, houses and fields and vineyards shall be possessed again in this land (Jeremiah 32: 43-44). And behold, God’s promise has been fulfilled and the captives, including the people of Anathoth, have returned home. “The people of Azmaveth, 42” (24) “The people of Kirjath Arim, Chephirah, and Beeroth, 743” (25) “The people of ramah and Geba, 621” (26) “The men of Mishmas, 122” (27) “The men of Bethel and Ai, 223” (28) “The people of Nebo, 52” (29) “Nebo”: is not the mountain in which Moses ascended to look at the promised land, but another location in Judah “The people of Magbish, 156” (30) “The people of the other Elam, 1254” (31) “The other Elam”, not Elam mentioned in verse 7.which is the name of a person, while here is the name of a location. “The people of Harim, 320” (32) “The people of Lod, Hadid and Ono, 725” (33) “The people of Jericho, 345” (34) “The people of Sennah, 3630” (35) “The priests: the sons of Jedaiah, of the house of Jeshua, 973” (36) “Jeshua mentioned here is not the one mentioned in verse 2. We expected that all the priest would return, but unfortunately, only groups of four divisions; while the rest preferred to work in the land of captivity to ministering in the temple of God. It is to be noticed that the number of the priests was 4200, namely about one tenth of those returning from Jerusalem; It is as though God intended to keep the tithes for himself. “The sons of Immer,1052” (37) “The sons of Pashhur, 1247” (38) “The sons of Harim, 1017” (39) “The Levites: The sons of Jesha and Kadmiel, of the sons of Hodaviah, 74” (40) It is to be noticed that the number of the Levites is very few; probably because they rejected and despised their mission; preferred to have lands and possessions in Babylon; and forgot that the Lord is their portion; and that they are the portion of the Lord. “The singers: the sons of Asaph, 128” (41) “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, the sons of Shobai, 139 in all” (42) “The Nethinim: The sons of Ziha, the sons of hasupha, the sons of Tabaoth” (43) The Nethinim were most probably of the descendants of the Gibeonites, who were appointed to serve the Levites. “The sons of Keros, the sons of Siaha, the sons of Padon” (44) “The sons of Lebanahthe sons of Hagabah, , the sons of Akkub” (45) “The sons of Hagab, the sons of Shalmai, the sons of Hanan” (46) “The sons of Giddel, the sons of Gahar, the sons of Reaiah” (47) “The sons of Rezin, the sons of Nekodah, the sons of Gazzam” (48) “The sons of Uzza, the sons of Paseah, the sons of Besai” (49) “The sons of Asnah, the sons of Meunim, the sons of Nephusim” (50) “The sons of Bakkuk, the sons of Hakupha, the sons of Harhur” (51) “The sons of Bazluth, the sons of Mehida, the sons of Harsha” (52) “The sons of Barkus, the sons of Sisera, the sons of Tamah” (53) “The sons of Neziah, the sons of Hatipha” (54) “The sons of Solomon’s servants: The sons of Sotai, the sons of Sophereth, the sons of Peruda” (55) “The sons of Solomon’s servants”, of the descendants of the Canaanites whom Solomon forced to build the temple (1 kings 9: 20-21) “The sons of The sons of Jaala, the sons of Darkon, the sons of Giddei” (56) “The sons of Shephatiah, the sons of Hattil, the sons of Pochereth of Zebaim, the sons of Ami” (57) “All the Nethinim and the children of Solomon’s servants were 392” (58) 2- THOSE WHOSE GENEALOGIES WERE NOT IDENTIFIED: “And these were the ones who came up from Tel Melah, Tel Harsh, Cherub, Adnan, and Immer; but they could not identify their father’s house or their genealogy, whether they were of Israel” (59): The tables of genealogy had a great importance for the Hebrews, for the priests and the Levites in particular. Who among them, could not prove that he is a descendant of Abraham, would be denied all the special privileges. It is a disgrace that some of those who returned, because of their love for money, have lost interest in identifying their fathers’ houses (59). They were Israelites, but lost the lists of their genealogies; some of whom were priests, descendents of Aaron. “The sons of Delaiah, the sons of Tobiah, and the sons of Nekoda” (60) “Delaiah” means (whom Jehovah liberated). “Tobiah” means (the goodness of Jehovah), and “Nekoda” means (famous). Despite what their names bear of beautiful spiritual meanings, yet they could not identify their genealogies as belonging to the people of God; on account of that their fathers probably married pagan wives. Those were counted as circumcised strangers, who have the right to worship and to offer sacrifices (Numbers 15: 14-16), but have no portion in the land. “And the sons of the priests, the sons of Habaiah, the sons of Koz, and the sons of Barzillai the Gileadite, and was called by their names” (61). Some priests who changed their genealogy to belong to ‘Barzillai the Gileadite’, instead of to the tribe of Aaron (61), were denied eating “the most holy things” namely, their portion as priests; and were only given the right to eat “the holy things”, a portion for the families of the priests (61-62). ….. Many of the people, and even those of Gentile origin have come ahead of the priests, joined the procession, and came to be heroes for the Lord. Some people go ahead of the priests in the heavenly glories. “The sons of Barzillai the Gileadite, have lost their priesthood, having lost their worthiness for it; for although their father was a priest, yet he preferred to be called by the name of such a famous man like Barrzillai the Gileadite, to being referred to Aaron; he did not perceive the honor of priesthood and the service of God, and rejected his priestly genealogy. He who denies the Son of Man, will be denied by the Son of Man before the angels of God (Luke 12: 9). “Those sought their listing among those who were registered by genealogy, but they were not found; therefore they were excluded from the priesthood as defiled” (62) “And the ‘Tershata’ (the governor) said to them that they should not eat of “the most holy things” till a priest could consult with the Urim and thummim” (63) Those excluded from priesthood have been denied of the ‘showbread’ and the fellowship in the holy sacrifice which is eaten only by the priests, and called the “the most holy things”; whereas the firstfruit and the offerings of thanksgiving and the tithes, called “the holy things”, could be eaten by the households of the priests. The “Tershata” (in the Arabic version) is a Persian title of honor that refers to the governor, like ‘his excellence’. The governor here was Zerubbabel. “The Urim and the Thunnim” were two flat stones fixed on the breastplate of the high priest, called the “the breastplate of judgment”, they refer to delivering the will to God in the matters concerning the people as a whole. The word “Urim” means (the lights), and the “Thummim” means (consummate or perfect).. Here it refers to the anticipation of the Israelites of the coming of the divine High Priest, in whom are all the light and perfection; namely, the Lord Christ. Anyway the Urim and the Thummim, in the life of a priest, confirm that he should not depend in his ministry upon the human arms and counsel, but should primarily resort to the altar where he pours himself before God, seeking His divine light to shine in his heart and to consummate every weakness in him. Having so many, serious, and inter-wined commitments: providing his congregation with their most precious gift – the salvation of their souls – and dealing with all kinds of people, under diverse situations, make him in need of being in a perpetual relationship with God his Guide, so that no soul would be lost because of his ignorance or incompetence.. + God Himself is He who works in all (St. John Chrysostom) “The whole congregation together were 42360” (64) “Beside their male and female servants of whom there were 7337, and they had 200 men and women singers” (65) The whole congregation here is said to be 42360 (beside the male and female servants, as it also came in the book of Nehemiah); while the number mentioned here is 29818, and in Nehemiah 31089. What is the reason of these discrepancies? 1- The figure 42360 is the number of the prominent Jews who had the intention to return; as is mentioned in both Ezra and Nehemiah; but those mentioned by Ezra are those who actually moved to return, and had their name registered in Babylon; while Nehemiah registered them in Judah after the building of the wall of Jerusalem. The difference could be the result of the long interval between them, as some might have died on the way, or after their arrival before Nehemiah register the names; and still others might have changed their mind and did not actually travel, and their names were dropped from the seventh chapter of the book of Nehemiah. 2- After Ezra registered the names of those who actually moved to travel, others joined the procession, and were registered by Nehemiah, hence the increase in his numbers. As examples of that: a- There is no mention of “Magbish” in the list of Nehemiah, but came in Ezra 2: 30. Ezra wrote his name while in Babylon, while Nehemiah wrote the names who actually arrived to Jerusalem. b- The number of the sons of Adin (15) in Ezra’s list was 454, while in that of Nehemiah was 655; for those who actually traveled were more than those whose names were registered. c- It was the custom among the Jews at that time to use more than one name for the same person – which is also common in Lower Egypt up to this day – the name registered in the birth certificate is different from that by which he is publicly known; and most probably no one knows his name in the birth certificate until the time he enters into the school or when he gets married, and needs to provide his birth certificate. . As an example “the sons of Siaha (Ezra 2: 44), came as “Sia” in (Nehemiah 7: 47). “The men and women singers “ (65) here, do not refer to the Levites who sing in the temple, but to common singers in civil celebrations and banquets. “Their horses were 736; their mules 245” (66) “Their camels 435, and their donkeys 6720” (67) Those went into captivity without any possessions, but returned with horses, camels, servants, gold, and silver. Which are gifts by God to those who accept the chastisement with thanksgiving, and seriously care for the salvation of their souls; God will never leave them empty-handed. 3- GIVING ACCORDING TO ABILITY: “Some of the heads of the fathers’ houses, when they came to the house of the Lord which is in Jerusalem offered freely for the house of God to erect it in its place” (68) Offering freely for the house of the Lord, the Lord blessed them. Nobody dared to change the location of the temple, but the temple of Zerubbabel was erected at the same location of that of Solomon. The Jews up to this very day hope to build the temple at the same location, which creates problems with the Palestinians, which is difficult, if not impossible to solve. “According to their ability they gave to the treasury for the work 61000 gold drachmas, 5000 minas of silver, and 100 priestly garments” (69) Those who returned have forsaken Babylon with all its glories, and came back to the desolate and burnt Jerusalem, all of them probably gave tithes; which is the (first mile), whereas the (second mile) is for every individual to give gifts and alms according to his ability; as according to the apostle: “I bear witness that, according to their ability, yes, and beyond their ability, they were freely willing” (2 Corinthians 8: 3). + That is the climax of praise:: In grief they stay in peace; and in the depth of poverty they give freely and generously from what they have. (Theodoret, bishop of Cyrus) “Drachma” was a coin used in the kingdom of Persia. That is the first tine, a coin is mentioned in the Holy Book. Those who returned gave to the treasury priestly garments, to put on during service, then taken off after it, and be kept in the wardrobe of the temple (Exodus 28: 41; 31: 7). They offered them to motivate the priests to start ministry once they arrive to the temple in Jerusalem. “Minas” was a measure of weight, and not a coin, estimated to be about 50 shekels “So the priests and the Levites, some of the people, the singers, the gatekeepers, and the Nethanim dwelt in their cities, and all Israel in their cities” (70) They returned to their dwelling places while singing their psalms, saying: “Lord, You have been favorable to Your land…” (Psalm 85: 1-3). So it is befitting of us to return to our heavenly city, and not be attached to the land of our sojourn in this world. -------------------------------- AN INSPIRATION FROM EZRA 2 LET ME JOIN YOUR JOYFUL PROCESSION + If my sins brought me into captivity; Yet You Liberate the souls from the captivity of the devil; And rescue them from bondage; Who can liberate me from the devil but You? Who can restore to me the honor of the glory of the children of God that You granted to me? Who can let me join Your exultant procession but Your grace? + Draw me and all my brethren in humanity to You; Make all souls rejoice by the flow of Your love; Let us join the procession of victory heading toward the Higher Jerusalem; Turn our life into an exultant heaven; Register the names of all in Your book; Inscribe them on Your divine palm. + Let them all:: priests and people, join You; Let the children, the elders, together with the young men and women join You; Let everyone find a place in Your unique procession; + Let us offer a few of what You have granted us; Let us offer gold, silver, and spiritual precious stones. Receive them and smell them a sweet fragrance of pleasure; We desire to set Your holy temple inside us; We desire that all humanity become – if possible – honored living stones; We shall offer You sacrifices of perpetual thanksgiving, together with the praises of the angels; Glory be to You, O loving and amazing Leader.
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