The importance of understanding our identity (Ezra 2:1-70)
Ezra 2:1-70
Trawling through meaningless names and numbers is admittedly tedious, so if you skipped most of the reading above, I don’t blame you. Even Bible devotionals tend to miss out this chapter assuming that its details have no relevance for us. Yet, there is a reason why it is included in Scripture, and we should, at least, make an effort to reflect on its significance. The best way to approach such a reading is to take a step back and look at the big picture while making some general observations based on the particulars.
The list – a witness to those who heard the call
First, the record of returnees is a testimony to those who were willing to give up their comforts to fulfil God’s purposes for them as the people of God. When I visited the cupola of the Florence cathedral and climbed up the innumerable steps to the top, I remember seeing the names that visitors over the years carved into the stone. For the outside observer these are meaningless, but for those whose name appear, it is a recognition that they have made it to the top. Imagine also what it would have felt like if you were the descendant of someone who had come back with the exiles! Seeing the name of an ancestor would have made you feel part of the story and the community. It was a way for God’s people to express their identity as the ones who responded to God’s stirring of their heart (Ezra 2:5). Similarly, God has a record of those who answered His call to follow Him, and we can rejoice in that (Rev 3:5).
Identity and citizenship
Secondly, these people identified themselves in relational terms as the sons of so-and-so (e.g. Ezra 2:3-5), no doubt creating a link with Israel in the past and affirming their sense of being God’s people. In comparison, in a Western context we often define ourselves more in individual terms focusing on aspects of our own achievements, such as a career. Interestingly, our Christian identity brings us back to this relational aspect: we are sons of the living God (Gal 3:26), people born of and belonging to Him. I use ‘sons’ here not as an indicator of gender, but the way the NT applies it to Christians, male and female alike, as a position of honour as well as responsibility. Sons carried the family name, generally inherited its possessions and carried on the responsibilities associated with these. Moreover, like the exiles who were called out of the city of their captivity and connected their citizenship to a particular place in God’s land (Ezra 2:21-23), we, Christians, have been called out of physical locations to journey in spiritual terms towards God’s city, ‘the heavenly Jerusalem’ (Heb 11:13-16; 12:22). Remembering our Christian identity as belonging to God and being citizens of His kingdom is important in living up to our calling.
Enabling the worship of God
Finally, it is noteworthy that over two-thirds of this chapter (in actual length rather than verse numbers) relates to people and actions that enables the worship of God. This highlights the point that the focus of restoration was primarily spiritual. For temple worship to be re-started, priestly personnel were necessary.[1] It is interesting to note that the number of Levites is very small compared to other groups listed (Ezra 2:40-42), which is also underlined in Ezra’s later return when he could find no Levites in his group (Ezra 8:15). Evidently, not everyone responded to God’s prompting. While the exclusion of priests based on lacking genealogical proof is alien to our way of thinking (Ezra 2:61-63; see explanation below under ‘For interest’), the point is that ministry is to be established on God’s calling. In this case, He set the parameters for who was to be a priest and overriding it would have contaminated the work. We do well to remember that no matter how wonderful our plans are for ministry, unless the Lord is with us, we build in vain (Ps 127:1). Lastly, the generous giving of the leadership towards the temple building (Ezra 2:68-69) sets us an example for costly giving towards God’s work.
[1] As a reminder, priests and Levites were both from the tribe of Levi, but priests (whose main job was offering sacrifices in the temple) were descended specifically from Aaron, the first high priest of Israel, and Levites, who had an auxiliary role, from other families within the same tribe.
For interest – the exclusion of priests from ministry (Ezra 2:61-63)
Reading about priests being excluded from the priesthood because they could not prove their ancestry is troubling for us who think of ministry in terms of giftings and calling rather than genealogy. We are also more suspicious of privilege and the potential for power today and, added to that, Western societies tend to hold up merit as an ideal, such that authority based on an inherited position looks more dubious. However, in the ancient world where sons did not choose their profession but followed in the footsteps of their father, such a system made sense. Neither is gaining power through individual abilities proof against the abuse of power. Moreover, we should acknowledge that God ordained this particular system of hereditary priesthood for that time so that criticising such a move goes against His intentions. Nor is it helpful to use the New Testament to trump the Old (e.g. we can all come to God through faith in Jesus) because it drives a wedge between the two parts of Scripture as if God in the Old Testament were somehow inferior to God in the New when, in reality, we are talking about the same God.
What is at stake – approaching the holy God
There are two reasons why this is a weighty issue for the exiles. First, priestly ministry involves closer contact with God and His holiness, and this was dangerous for sinful people. It was like fire that required careful handling and these responsibilities were given to Aaron, Moses’ brother, and his descendants who learnt special rules to ensure safety. A comparable example would be today the taking of the Lord’s Supper. It is a sacred meal and those who do not differentiate it from a common one and eat it unworthily, come under God’s judgment (1 Cor 11:20-30). To come into contact with God’s holiness without permission would put people into grave danger.
What is at stake – the efficacy of sacrifices
Secondly, the priests were also the ones who offered sacrifices to cleanse the people from sin and they had to follow God’s prescribed regulations to ensure the efficacy of these offerings. To use a modern example, many countries allow pastors or priests to perform weddings. Imagine though if someone pretended to be a priest when they were not and officiated at a wedding. The wedding would not be legal! Thus, having individuals who minister before God and on behalf of His people without being authorised to do so would make the value of their ministry null and void!
The solution – asking for God’s will
For these reasons, the exiles’ caution is understandable, and it highlights their strong intention to worship God faithfully as He set it out for them. Thus, those whose priestly authority was in doubt, were stepped down for the time being. They were also not allowed to eat the holy portions (part of the meat and grain offered in sacrifices) that was their due for their services (Ezra 2:63; Lev 6:14-17, 25-26). However, the issue could be rectified when God’s verdict on this was asked through the Urim and Thummim (v.63). While we do not know exactly how this worked, the theory is that these were two stones marked so that one meant ‘yes’ and the other ‘no’. They were kept in the pouch of the high priest’s breastplate. The priest then would ask yes/no questions and cast lots, thereby discerning God’s will. Through these means, the priests who were recognised by God as such could be reinstated in office.
If you enjoyed this post, please share it with others.