Timothy Escott provides a well-grounded applied reading of Ezra-Nehemiah from a Christian perspective. It is rooted in the text’s language, structure, narrative, and themes. Multi-faceted, it presents four reading strategies for deriving insights from this biblical text: (1) as the end of the Old Testament story, (2) eschatologically, (3) figurally, and (4) ethically. Escott’s goal is to generate fruitful Christian readings without distorting the distinctive voice of Ezra-Nehemiah (pp. 4–5). He strives to bring the concerns of the text into dialogue with the church, a conversation which has been historically sparse. The author does not tackle the intricacies of authorship and source debates but focuses on the canonical shape of the text.

In chapter 1, Escott focuses on how Ezra-Nehemiah completes the story of the Old Testament with the partial restoration of Israel. Although there is a disparity between the glory days of the first temple and kingdom, the return and rebuilding are evidence that “the Lord’s purposes for Israel remain intact,” anticipating the full restorative work of Christ (p. 43). Christian significance in Ezra-Nehemiah is not limited to highlighting the need for the Savior, as sometimes taught in Christian circles, but it includes recognizing the ongoing message to the people of God to persevere in difficulty, partner with God to bring about his purposes, and retain humility and repentance in the face of failures.

Chapter 2 promotes an eschatological reading of Ezra-Nehemiah. Following the lead of the text itself (see Ezra 1:1–4), Escott brings prophetic promises into dialogue with Ezra-Nehemiah. He points out the author’s explicit reference to Jeremiah’s prophecy of the return (especially Jer 30–33), implicit reference to God’s promises to “arouse” Cyrus (Isa 45:13; cf. Ezra 1), and verbal connections with Ezekiel’s promises of restoration (especially Ezek 36; pp. 55–57). Hope, says Escott, sets the tone for the book. Escott refreshingly claims that while many prophecies remain unfulfilled, this is not due to Israel’s moral lapses but is simply because the biblical story continues (p. 71). Full expectations will be met later through the restorative work of Christ.

In chapter 3, Escott discusses the dominant figurative reading of Ezra and Nehemiah in Christian circles through the centuries. These figurative readings often bear little or no connection to the text, which simply serves as a launching point for describing the superior person and ministry of Christ. Following John Dawson, Escott prefers the term “figural,” which, unlike figurativeness, extends rather than obliterates the literal sense of the text (p. 87). Escott demonstrates that already in the text itself figures of this type appear, including the Israelite exodus, Sinaitic revelation, the debacle of the golden calf, and the conquest, highlighting a parallel experience among the returnees. Escott extends this usage into a Christian context. For example, the “second Exodus” motif in the book is fruitful for understanding not only the return to the land under Zerubbabel but also the exodus from the world of sin by believers in Christ. Similarly, the rebuilding of the temple harks not only backward to Solomon’s temple in the text’s nuances but flashes forward to the edification of the living temple of believers today. Ezra-Nehemiah’s themes of confession, repentance, and commitment to the Torah are grounded in Israel’s wilderness experience in a positive light, instead of as a reminder of failures. Escott recommends a similar attitude for the church (p. 106).

In chapters 4–5, Escott encourages an ethical reading of Ezra-Nehemiah. He points out that Ezra’s community, as well as the contemporary church, require both a renewed commitment to the Torah as well as fresh biblical interpretation to address its ethical issues. He wisely explains that following the Torah is not obeying unambiguous laws but requires interpretation in each generation in, to use Michael Fishbane’s terms, a “circle of exegetes” (p. 156). Escott is certainly correct that ethical values promoted in Ezra-Nehemiah (e.g., generosity, worship, and holiness) are still relevant (p. 169).

Escott addresses the questionable ethics of expelling wives and children from their families (ch. 6; see Ezra 10:11–44). He views the mixed marriages as a matter of covenant violation rather than sancta violation but then claims that the problem is a violation of the community’s holiness instead (p. 181). In my opinion, both the community and the Torah are sancta (sacred), thus violation of either is a breach of holiness. Escott claims that Ezra’s community acted out of self-preservation in extremis (p. 204).

Escott has achieved his goal of a “hermeneutically alert investigation into reading Ezra-Nehemiah as Christian Scripture” (p. 205). His sensitive handling of the text allows its own voice to speak rather than being smothered by a burden of extraneous matters. While he concludes that Christ’s life, death, and resurrection was the ultimate fulfillment of the biblical story of restoration, Escott applauds the faithfulness of the generations of the return. Rather than downplaying the returnees’ story, Escott recognizes that they were the link to God’s continuing work, including the advent of Christ (p. 29). He challenges the church to partner with Christ and model the faithfulness of earlier Jews of faith. Escott’s positive treatment of this Jewish work is much needed in Christian circles. Here, the returnees take their place as fellow-heirs of the kingdom who overcame challenges resonant within the church today. I commend Escott for unfolding the value of Ezra-Nehemiah for Christian thought and practice.