Ezra: The Price of Peace

When given the opportunity by Cyrus to return to Jerusalem after 70 years of exile in Babylon, a small percentage of the people eagerly accepted. For decades, they had proven themselves good citizens, supporting the empire. Though there had been sadness and nostalgia, there were no uprisings or resistance. But when the chance to go home was offered, they seized it. 

Most, however, chose to stay. They had heeded the counsel of Jeremiah: building houses, planting gardens, multiplying, and making extraordinary contributions to the welfare of the cities where they lived. Those who stayed had little interest in returning to the ruins of their once-great city. It was not until 80 years later, under the leadership of Ezra, that a second wave set out for Jerusalem — long after the first had begun restoring the Temple.

Like the earlier group, Ezra’s followers went with full government support. They were guaranteed safe passage, and the treasures and sacred vessels stolen from the Temple were returned to them. In addition, people across the empire were encouraged to make gifts to support the rebuilding of Jerusalem. This was no reluctant gesture or deportation of undesirables; it was a powerful statement of imperial governing policy and a clear endorsement of the Jewish people.

Artaxerxes took it a step further: he declared that none of the leaders involved in rebuilding Jerusalem or the Temple would be subject to taxation. They were granted a religious exemption. Moreover, he promised that the imperial treasury would provide permanent daily support for the expenses of the Temple ceremonies, “that they may continue to offer sacrifices of pleasing odor to the God of heaven and pray for the life of the king and his sons.”

It was a practical move by the Persians. Not only did it reduce the size and potential influence of a growing Jewish population in Babylon, but it placed loyal citizens — who had proven their obedience — into a province that had been troublesome in the past. The policy was not new; it had long been used to stabilize the empire. Granting native peoples their own homeland and the freedom to practice their religious and local customs was not harsh domination, but an adroit political strategy.

Many astute rulers throughout history have recognized that religion can be useful for binding people to each other — and to the state. So long as religion does not create dissatisfaction or dissent, it can be an effective tool for maintaining general calm. Religion, when not taken to extremes, benefits society. Some cynics, like Seneca, observed, “Religion is regarded by the common people as true, by the wise as false, and by the rulers as useful.” Napoleon famously remarked, “Religion is excellent stuff for keeping common people quiet.” Niccolò Machiavelli, in The Prince, advised that “A prince must appear to be religious, even if he is not.” For an empire, faith — no matter the kind — was to be encouraged.

Is it possible that Ezra - a priest and not a politician - played into the hands of the state? In accepting the rulers’ generosity, he may have confined the Jews to a religion less focused on their calling as a peculiar nation and a light to the Gentiles, but now more on obedience to the Law and personal righteousness. The punishment for their national ambition had been exile; the price of their liberation was fidelity not only to the Torah but also to the state. Cyrus became a messianic figure — a deliverer — who, ironically, bound them as well.

Did Ezra and Nehemiah fully grasp the bargain they were making with the Persians? Tax advantages, government grants, and legislative protection were exchanged for prayers and loyalty. It was a form of civil religion that created obligation and dependence. Religion remained permitted so long as it was useful and practical for the state — so long as it was docile and focused primarily on personal holiness. 

The Jews became solid citizens and good subjects. They learned to get along, to focus on personal holiness rather than independence while discovering the benefits of accommodation. Once rebellious and fiercely independent, they were now committed to the welfare of the state. Their combative history made it easy for enemies to hold their past against them, but exile had changed them. Now, they were devoted to the empire’s stability — and the state, in turn, was unusually accommodating toward them. The arrangement served both. 

Ezra set the pattern for the Jewish role in future societies. Jews were not to stir up revolt or resistance against rulers but to establish mutually beneficial relationships, balancing the laws of God and the laws of kings. They would assimilate, focusing on ethical behavior rather than rebellion or political power. The Lion of Judah had been domesticated. 

Ezra gave the people a lasting peace — but at a price.

‍

Art by Angel B. Corbo

‍