Sermon Tone Analysis

Opening Thoughts

So for this Sunday, please take time to read ; ,; ,; ;

Think on this question: "How do you display servanthood as a form of worship in your daily life?"

Historical and Cultural Background

Economically and socially, there may have been little to attract people to go to Jerusalem with Ezra.

Living conditions were probably better for them in Babylon, and this may be why the numbers given for this group are much smaller than those for the group recorded in (about five thousand, compared to about forty-two thousand).

This makes Ezra’s attitude all the more remarkable.

He discerns that God is behind the opportunity presented to him and understands that he is uniquely positioned to lead an “exodus” as part of the prophesied restoration.

Let’s Read

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8:2  descendants of Phinehas . . .

David.

The families of Phinehas and Ithamar represent the line of priests (; ).

The family of David obviously represents the royal line with messianic associations.

These families are important in order to make the group of returnees representative of all Israel and their journey thus eligible to be considered a new exodus.

Within Ezra and Nehemiah, the Davidic descendants never become kings independent of Persian rule.

Since the promised restoration includes a Davidic king ruling over Israel (), it is clear the restoration has not fully occurred by the end of this narrative and more fulfillment is yet to come.

8:3  the descendants of Parosh.

The family names listed in match almost identically those in .

Since the earlier returnees were found to be genuine descendants of preexilic Israel (compare ) and heirs of the restoration promise, the same can be said for these.

8:9  of Joab.

The descendants of Joab are listed separately from the descendants of Pahath-Moab (v.

4), although Joab’s line is listed as part of Pahath-Moab in .

This arrangement allows the number of nonpriestly and nonroyal families here to be twelve, a number used throughout this chapter to mark the returnees as representative of the twelve tribes of Israel (compare Jesus’s decision to choose twelve disciples in the New Testament [e.g., ]).

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8:15  no Levites there.

Ezra believes the group is unable to begin the journey without Levites.

Their presence will allow the trip to match the first exodus, in which Levites were given specific tasks, including carrying sacred vessels for the tabernacle ().

Nykolaishen, Douglas J.E.. Ezra, Nehemiah, and Esther (Teach the Text Commentary Series) (p.

84).

Baker Publishing Group.

Kindle Edition.

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8:22  I was ashamed to ask the king for soldiers.

Some have thought that Ezra’s approach is irresponsible, suggesting that he has backed himself into a corner by saying things he perhaps should not have.

But it is hard to say with confidence that he acts wrongly, especially in light of the fact that God hears the prayers of the group and gives them safety.

What Ezra demonstrates is a faith in God that is much stronger than his faith in what a king could provide.

He recognizes God’s hand at work in bringing about Artaxerxes’s decree, the donations for the temple, and the arrival of Levites to participate in the trip.

It is entirely appropriate for him to testify before the king as he does.

On further reflection he sees what may be perceived as a conflict between his trust in God and requesting military protection from the king, and so he refrains from the latter.

It should be noted, however, that it seems such protection is not provided or even offered by Artaxerxes.

If the king is unconcerned, Ezra’s quandary seems more understandable.

He might appear to have less faith in his own God than Artaxerxes has.

Given his awareness of God’s hand upon him, he chooses to rely on God for safety.

He may also have felt that there was a specific promise to rely on.

promises that those going out of Babylon carrying the Lord’s vessels will have God himself as their protector.

8:24  priests, namely, Sherebiah.

Many scholars agree that “namely” reflects an error in the transmission of the text and should instead be “and.”

, ; show that the priests were to handle the sacred objects and the Levites were to carry them on the journey through the wilderness.

So both priests and Levites were necessary for the task on the trip from Babylon, and Ezra designates twelve priests and twelve Levites (Sherebiah, Hashabiah, and ten others; see ) in particular.

8:28  You as well as these articles are consecrated.

In effect, Ezra pronounces the priests and Levites, as well as the items they are carrying, holy.

This gives them a status similar to that of the tabernacle personnel and furnishings on the wilderness journey from Egypt.

The priests and Levites on Ezra’s journey would likely not have been functioning as such in Babylon, so Ezra inducts them into these roles anew.

Nykolaishen, Douglas J.E.. Ezra, Nehemiah, and Esther (Teach the Text Commentary Series) (p.

85).

Baker Publishing Group.

Kindle Edition.

Read

8:32  we rested three days.

The three-day rest after arriving at Jerusalem may correspond to the three-day rest at the end of the exodus journey before crossing the Jordan ().

8:35  Then the exiles who had returned from captivity sacrificed.

The narrative changes here from first person to third person, and the effect of the change is to shift focus from Ezra and the temple personnel to the whole group that returned and their representation of the entire nation of Israel.

Most of the numbers of sacrificial animals are a multiple of twelve.

Just as the exodus from Egypt was intended to result in worship (e.g., ; ), so the present journey represents travel to the land of promise resulting in worship.

8:36  gave assistance to the people and to the house of God.

The response of the surrounding people is quite different here compared to .

Whereas in the earlier narrative the neighboring peoples and officials sought to interfere with work on the temple and discourage the returnees, this time the edict that God prompted from Artaxerxes precludes opposition from even beginning and, in fact, elicits helpful support.

The accomplishment of God’s purposes seems to humans to come more smoothly at some times than at others.

8:36  gave assistance to the people and to the house of God.

The response of the surrounding people is quite different here compared to .

Whereas in the earlier narrative the neighboring peoples and officials sought to interfere with work on the temple and discourage the returnees, this time the edict that God prompted from Artaxerxes precludes opposition from even beginning and, in fact, elicits helpful support.

The accomplishment of God’s purposes seems to humans to come more smoothly at some times than at others.

Teaching the Text

The pattern that Ezra followed for the return from Babylon was appropriate for his circumstances and time in history.

Believers today have patterns to follow that are connected to God’s saving acts in the Old Testament but modified and transformed by the life, death, and resurrection of Christ.

Nykolaishen, Douglas J.E.. Ezra, Nehemiah, and Esther (Teach the Text Commentary Series) (p.

85).

Baker Publishing Group.

Kindle Edition.

What we just read and have read up to this point is a display of Servanthood and Worship.

The small amount of remnants that returned with Ezra had a focus and a determination to follow God’s plan for their lives, their people.

Serving the One True God....thus displaying a heart of Worship.

Let’s ask that question again...

"How do you display servanthood as a form of worship in your daily life?"

Let’s define Servanthood and Worship:

Servanthood: The act of yielding obedience to another, whether by choice or painful sacrifice, to the needs and wants of another.

Worship: To honor with extravagant love and extreme submission.

We throw around that word “Worship” thru our Christianese and in my humble opinion, it’s been watered down to mean the time when we get together and sing before the message is given...

Let’s quickly look at what God’s Word says worship is....

Worship is a central aspect of serving God

Worship entails total obedience, not merely correct religious observances

See also ;

Worship and service to God must be exclusive

See also

The Christian’s life as an act of worship

Worshipping false gods forbidden

See also ; ;

Warnings against serving false gods

See also ; ;

Examples of idolatrous service

See also ; ; ; ; ;