PART 1
1. THE FIRST RETURN FROM THE CAPTIVITY
EXPOSITION
THE DECREE OF CYRUS (Ezra 1:1-15). The origin of the return is found in an exertion of Divine influence on the mind of a heathen king, who was moved thereby to put forth a proclamation or decree, addressed to all the people of the Lord God of Israel dwelling in any part of his dominions, granting them free permission to return to their own land, and at the same time recommending his other subjects to expedite their departure by giving them out of their abundance gold, silver, goods, and cattle, so that none should be hindered by poverty from taking advantage of the king's kindness. Many things are remarkable in this decree:—
1. Its promulgation by a heathen king, spontaneously as it would seem;
2. Its recognition of a single supreme God, "the Lord God of heaven;"
3. Its declaration that the supreme God had "charged" the king to rebuild the temple at Jerusalem; and
4. Its actual origination in a "stir" of the king's spirit by God himself.
The secret government of the world by Jehovah is, in part, opened to us, and we see how great political events, anteriorly improbable, are brought about by his action on men's hearts; we see that he does not leave, has never left, the heathen wholly to themselves, but condescends to put thoughts into their minds, and bend their wills, and so bring about his purposes. We see, moreover, that the heathen were not universally without some knowledge of the true God; and especially we perceive that in Persia at this date there was a distinct recognition of a single supreme Deity, and an identification of this Deity with Jehovah, the God of the Jews. This fact throws light on the whole history of the Jews under the Persians—on the friendly tone of the decrees of Darius (Ezra 6:6-15) and Artaxerxes (Ezra 7:12-15), on the amicable relations between the latter king and Nehemiah (Nehemiah 2:2-16), on the position occupied by Mordecai under Ahasuerus (Esther 10:2, Esther 10:3), on the quiet submission of the entire people to the Persian yoke for above two centuries, and on their faithful adherence to the cause of the last Persian king when he was attacked by Alexander (Joseph. 'Ant. Jud.,' Nehemiah 11:8, Nehemiah 11:3). A religious sympathy, it is clear, united the two nations. We must not, however, carry this notion too far, or regard the Persian religion with too favourable an eye. The native literature shows that the Persians worshipped more gods than one, although one was supreme, and that their religion was moreover dualistic, involving a belief in a principle of evil, co-eternal and almost co-equal with the principle of good.
In the first year of Cyrus. The context shows that it is the first year of Cyrus at Babylon which is intended. Cyrus the Great became King of Persia by his final defeat and capture of Astyages, in b.c. 559 probably. His conquest of Babylon was, comparatively speaking, late in his reign (Herod; Xenoph.), and is fixed by the Canon of Ptolemy to b.c. 538. He took the city on the night of Belshazzar's feast (Daniel 5:30), when Daniel had just been appointed to the third place in the kingdom (ibid. verse 29), and was practically at the head of affairs. Thus the great king and the great prophet of the time were brought into contact, and naturally conferred together, as may be gathered from Josephus ('Ant. Jud.,' 11.1). That the word of the Lord by the mouth of Jeremiah might be fulfilled. The reference is to Jeremiah 25:11, Jeremiah 25:12, and Jeremiah 29:10. Jeremiah had prophesied not only the fact, but the date of the return, by assigning to the captivity a duration of "seventy years." There might be some doubt when exactly this term would run out, since the year of 360 was in prophetic use no less than the year of 365 days ('Dict. of the Bible,' s.v. YEAR), and, moreover, the exact date of the commencement of the captivity admitted of question; but Daniel appears to have calculated in b.c. 538 that the term was approaching its termination (see Daniel 9:2-27). If the captivity were regarded as commencing in the third year of Jehoiakim (Daniel 1:1, Daniel 1:2), which was b.c. 606-605, and if years of 360 days were regarded as intended, this would clearly be so, since 360 x 70 = 25,200, and 365 × 68 = 24,820, so that in b.c. 538 only another year was wanting. For the prophecy to be fulfilled, it was requisite that the first steps towards bringing about the return and the cessation of desolation should not be delayed beyond the close of b.c. 538. The Lord, accordingly, in this year stirred up the spirit of Cyrus, king of Persia. As God in earlier times had worked on the minds of Abimelech (Genesis 20:3) and Balaam (Numbers 23:5, Numbers 23:16), and more recently of Nebuchadnezzar (Daniel 2:28), so now, it would seem, he directly influenced the heart and will of Cyrus. This is the less surprising, as Cyrus was, in the Divine counsels, fore-ordained to do this work, and had been raised to his high station for the purpose (Isaiah 44:28; Isaiah 45:1-23). Cyrus was thus induced to make a proclamation (literally, "to make to pass a voice") throughout the whole kingdom, which reached from the AEgean Sea to the borders of India, and from the Caucasus to the Persian Gulf, and even to put it in writing, b' miktab, that so it might be sure to become generally known. Writing was probably of recent introduction into Persia; but there is positive evidence in the native remains of its use by Cyrus. His proclamation was probably issued in at least two languages, Persian and Chaldee.
Thus saith Cyrus. Persian inscriptions do not ordinarily commence in this way; but the formula "says Darius the king," "says Xerxes the king" is frequent in them. King of Persia. So the Behistun inscription: "I am Darius, the great king, the king of kings, the king of Persia." The Lord God of heaven, Yehovah Elohey hashshamayim. "God of heaven" seems to have been a usual title of the Supreme Being among the Persians (see below, Ezra 6:9, Ezra 6:10; Ezra 7:12, Ezra 7:23), and perhaps designated Ormuzd in contradistinction to Ahriman, who was lord of the infernal regions. The use of the term "Jehovah," instead of Ormuzd, is remarkable, and was probably limited to the Hebrew transcript of the proclamation. Hath given me all the kingdoms of the earth. An acknowledgment that they have .received and hold their royal power from Ormuzd is universal on the part of all the Persian kings who have left inscriptions of any length; but they do not often indulge in such a hyperbole as this of Cyrus. Artaxerxes Ochus, however, calls himself "king of this world". The mention of the "kingdoms of the earth" is appropriate, since Cyrus had not inherited his empire, but built it up by the conquest of a vast number of independent states ('Herod.' 1. passim). His earn feeling that God had in all cases given him the victory harmonizes with the statement of Isaiah in Isaiah 45:1. He hath charged me to build him a house at Jerusalem. The he is emphatic, and is expressed by αὐτὸς in the Septuagint and ipse in the Vulgate. He himself, Jehovah-Elohim, has given it me in charge to build him a house. Most critics rightly explain by referring to Isaiah 44:28, and accepting the statement of Josephus ('Ant. Jud.,' Isaiah 11:1) that the passage was shown to Cyrus shortly after his capture of Babylon. He understood the prophecy as a command, and proceeded to obey it. Which is in Judah. The addition of this clause marks strongly the oblivion into which the ruined city had fallen. Apparently, it was necessary, to recall its situation to men's minds by an express mention of the province whereof it had been the capital. Note the repetition of the clause in the next verse.
Who (is there) among you of all his people? Cyrus does not limit his address to the Jews, or even to Judah and Benjamin, but extends it to the whole people of Jehovah, i.e. to all the tribes equally. Gozan and Media, to which the ten tribes had been transported by the Assyrian monarchs, were within his dominions no less than Babylonia. That many non-Jewish Israelites did return appears from 1 Chronicles 9:3. His God be with him. A pious wish, almost a blessing, indicative of the deep religious feeling and great goodness of heart which characterized Cyrus alone of Persian monarchs. Among the Greeks, AEschylus, who first speaks of him, calls him kindly" or "gracious" (εὔφραιν); Herodotus says he ruled his subjects like a father; Xenophon makes him a model prince; Plutarch observes that "in wisdom and virtue and greatness of soul he excelled all other kings;" Diodorus ascribes to him a remarkable power of self-command, together with good feeling and gentleness. The Latin writers, Cicero and others, add their meed of praise; and altogether it may be said that, so far as the evidence reaches, no nobler character appears in ancient history. The Scriptural notices, whether in this book or in Isaiah, are in remarkable accord. Let him go up. Jerusalem was on a much higher level than Babylon, and the travellers would consequently have to ascend considerably. And build the house. The "charge" to Cyrus did not require him to take a personal share in the building. He was simply to "say to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid" (Isaiah 44:28). He is therefore content to assign the actual work to others. He is the God. The Septuagint and the Vulgate attach the last clause of the verse to these words, and render "He is the God who is in Jerusalem," which greatly weakens the force of the expression. According to this punctuation, Cyrus makes Jehovah a mere local Deity; according to the far preferable arrangement of the A. V; he declares emphatically that Jehovah is the one true God, beside whom there is no other. Compare the very similar confession of Nebuchadnezzar (Daniel 6:26).
Whosoever remaineth in any place where he sojourneth. Literally correct; but the meaning is, "And with regard to all those who remain (of the captive people) in any part of the country where they have their temporary abode, let the men of his district help him with silver," etc. Cyrus finishes his decree by calling upon his heathen subjects to come to the aid of the poorer Israelites, and assist them with money, cattle, and other commodities, in order that none may be hindered by poverty, or by the want of beasts of burthen, from joining the band of emigrants, and setting out on their return to Jerusalem. Again, the kindliness of his disposition is apparent. Beside the freewill offering. So the Septuagint; but the Vulgate has, "Except the freewill offering," etc. The Septuagint and the A. V. are right. Cyrus means that money, cattle, and goods are to be made over to the poorer Israelites, in addition to any offering that might be intrusted to them for conveyance to Jerusalem, either by himself or by his subjects. Individually, he was about to send "a freewill offering," consisting of a number of gold and silver vessels for the service of the temple. His words suggest that his subjects might follow this good example.
HOMILETICS
The crisis.
The very first word of this book (literally "and," Keil, Wordsworth, etc.) has its importance. It shows the book to be an additional and continuous portion of that most important of all histories, the history of the Jews. How large is the place of that history in the Bible, beginning at Genesis 12:1. and hardly passing again to that of the Gentiles at Acts 10:1-44. How interesting a story in itself! No people so favoured (Amos 3:2; Romans 3:1; Romans 11:28). No people so exalted (Exodus 4:22; Jeremiah 31:9; John 1:47). How important a story to us! So instructive (1 Corinthians 10:11, etc; etc.). So vital (Genesis 12:1; Numbers 24:9, etc.). We are all the better or the worse for the lessons of the story of the Jewish people. This opening verse of Ezra introduces us to this singular people at a very important juncture, and relates, in connection with their history, a very momentous event.
I. THE IMPORTANCE OF THE JUNCTURE. We find the people, e.g; in very great tribulation. They are under the rule of a stranger, counting the years of their history by the years of a "king of Persia." This not so in former days (see 2 Chronicles 34:8; 2 Chronicles 35:19; and, as perhaps an instance of transition in this respect, Jeremiah 52:12). We are thus pointed backward to the invasions of Judah by Nebuchadnezzar, and to those three successive waves of desolation which came over the land under him. See 2 Chronicles 36:6, 2 Chronicles 36:7; Daniel 1:1, Daniel 1:2, for the first invasion, in the days of Jehoiakim or Eliakim, about 607 b.c. For the second, in the days of Jeconiah or Jehoiachin, about 599 b.c; see 2Ki 24:13; 2 Chronicles 36:9, 2 Chronicles 36:10. For the third, in the reign of Zedekiah, b.c. 588, see 2 Kings 25:14; Jeremiah 52:8. Some idea of the desolation thus caused in the land itself may be inferred from what is said in 2 Kings 24:14, of only "the poorest sort of the people" remaining after the second incursion; and from what is said in Jeremiah 42:2, after the third; as also from what we are told respecting the "few" mentioned there in Jeremiah 43:5-24 No wonder we read the prophet lamenting, as in Lamentations 1:1; Lamentations 5:18. Awful indeed was that gray and silent Sabbath which had fallen on Judah's cities and fields! As to the people thence carried away, equally desolate were their hearts. How grievous their reproach and "confusion of face" (Daniel 9:7, Daniel 9:8). How bitter their recollections (Lamentations 1:10; Lamentations 4:10, Lamentations 4:20, etc.). How inconsolable their anguish (Psalms 137:4). Could any sorrow be worse (Lamentations 1:12; Daniel 9:12)? At the precise moment, however, when our story begins there was a little light in this darkness. Some of the people evidently were in expectation of some change for the better. The name of the king mentioned seems to show this to begin. Also the fact of its being the "first year" of his reign. Now that he had come to the throne, what would he do? See, for evidence of the great interest elsewhere attached to this date, Daniel 1:21, as compared with Daniel 6:28 and Daniel 10:1. How exceedingly natural is this interest if we believe Isaiah 41:25; Isaiah 44:28, etc; according to the best commentators, to be prophecies of this Cyrus by name! What a great turning-point in the history of the exile, his capture of Babylon, and subsequent coming to the throne. Another ground of great expectation at this juncture is also hinted at in the text. The prophecies of Jeremiah, a prophet whom many of the exiles may have heard for themselves, had foretold seventy years of sorrowful "rest" to the land (see Jeremiah 25:12; Jeremiah 29:10, compared with 2 Chronicles 36:21, and Leviticus 26:34, Leviticus 26:35, Leviticus 26:43). The end of those seventy years coincided with this first year of King Cyrus. There was one at least amongst the exiles who knew this "by books" (Daniel 9:2). This same man had been the tried friend and chief adviser of the immediate predecessor of Cyrus (Daniel 6:3, Daniel 6:14, Daniel 6:26), and had a deep thought and constant love for his people and land (Daniel 6:10). From a man of such a character, and with such influence and knowledge, what might not be hoped for at such a time? And how exceedingly welcome, in such a condition of misery, would be any such hope!
II. The EVENT RELATED was quite in accordance with these natural expectations. While the people were thus anxiously listening, there came a sound on their ears. This new ruler had spoken; he had issued a proclamation—no unimportant thing in itself. We do not expect kings to speak unless they have something to say. It was also, as they would soon learn (a more important point still), a proclamation about themselves. Further yet, it was made in two ways, each worthy of note. On the one hand, to make it public, it was made orally, by word of mouth, throughout all his kingdom, for the information of all who could hear (comp. Daniel 3:4). On the other, to make it sure, it was "put in writing," as a thing meant to abide (comp. Daniel 6:8, Daniel 6:10). How momentous, therefore, even thus far, the thing which had happened. It was a loud knocking at the door of their prison-house, whatever it meant. Observe, in conclusion—
1. The fulness of God's word. How much here (apparently) beneath the surface; viz; the prophecies of Isaiah; the influence of Daniel; also in the reference to the Sabbatical years, the legislation of Moses; and, finally, in the appearance of Cyrus as a predicted restorer and deliverer, the promise of Christ himself.
2. The consistency of God's word. How many, how various, and from what widely-distant parts of it are the stones, as it were, thus brought together. Yet how admirably they fit together, and what a whole they compose.
3. The promptness of God's mercy. Many centuries passed before God visited his people for their neglect of the Sabbatical years; but as soon as the seventy years of enforced compensatory rest are concluded, that moment his mercy shines forth. See this characteristic illustrated in the case of Israel (Genesis 15:16; Exodus 12:41). In the case of the world (Galatians 4:4).
The edict.
When the proclamation, which captive Israel had heard of with such interest and expectation, came to be examined, what was it found to contain? Besides a proper preamble, showing in whose name and by whose authority it was issued, three principal things; viz.,
1. a remarkable confession;
2. a satisfactory permission; and
3. a considerate command.
I. A REMARKABLE CONFESSION. A confession or acknowledgment—
1. Of Jehovah's existence. Cyrus, brought up as a worshipper of Ormuzd, begins his proclamation here by mentioning Jehovah by name.
2. Of Jehovah's greatness. Jehovah the "God of heaven"—so he goes on to describe him—i.e. according to Persian usage (see Keil in loc.), the supreme God, the Most High. This the more remarkable because neither Nebuchadnezzar nor Darius before, nor Artaxerxes afterwards, when much impressed with the power of Jehovah the God of the Jews, speak of him in this way (comp. Daniel 2:47; Daniel 3:29; Daniel 6:26; Ezra 7:15; also Ezra 6:12).
3. Of Jehovah's goodness. "He has given me all the kingdoms of the earth." How great a possession! how true a gift! This language very significant from the lips of a Persian king (comp. "By the grace of Ormuzd I am king," as quoted in Lange on this passage).
4. Of Jehovah's authority. "He hath charged me." With all this authority laid upon me, I am under his authority still (comp. Matthew 8:9). Cyrus speaks here of himself just as God had spoken before of Nebuchadnezzar (see Jeremiah 25:9; Jeremiah 27:6). And
5. Of Jehovah's will. "He hath charged me to build him an house." This is the special thing which he desires me to accomplish. Also a significant acknowledgment, if we suppose (and there is really no other supposition before us) that Cyrus understood the declarations of Isaiah respecting him (see above) to imply a charge of this kind. At the same time, with all that we know from other sources of the singular integrity of his character, and with all that we can infer from the Bible of his probable intimacy with and respect for Daniel, only a natural thing in his case. Who so likely as his prime minister Daniel to draw up this "king's speech;" and if he drew it up, to commence it in this way? Certain it is that no beginning, taking it for all in all, could have been more full of hope and promise to the Jews.
II. A SATISFACTORY PERMISSION (verse 3).
1. Satisfactory as to its object. The great thing that Israel needed for their true restoration and deliverance from captivity was the restoration of Jehovah's House. On the one hand, there could be no restoration of Israel without that of Jerusalem (see Psalms 137:1, Psalms 137:5, Psalms 137:6; Daniel 6:10; Daniel 9:16), and no true restoration of Jerusalem without that of the Temple (see Psalms 122:4, Psalms 122:9, etc.). On the other hand, with Jerusalem and its Temple restored, and all Israel going up to its feasts, the whole people, even if in part dispersed, would still be one nation, one Church (comp. Acts 26:7). This seems to have been the exact ideal of the post-captivity Church. Israel before the captivity was national, local, and centralized; identified with one race, one land, one house. The true Israel since Christ has been none of the three (Matthew 28:19, Matthew 28:20; Joh 4:21; 1 Corinthians 1:2; Galatians 4:26). Israel in the intermediate centuries was in a kind of intermediate condition, still national and still centralized, but only local in part—in part, on the contrary, becoming almost as much dispersed as the "Catholic" Church is itself (Acts 2:5-44). In these intermediate centuries, therefore, the importance of the" house," as a central bond by which to prevent the dispersion from ending in total obliteration, was almost greater than ever. Accordingly this whole book of Ezra has to do in the main with this question, and may be called, not inaptly, the Book of the Restoration of the House. Also the prophecies of Zechariah are greatly concerned with the same subject, and the prophecy of Haggai in particular does not speak of much else. This also is the great object of this permission of Cyrus: "Let him go up and build the house;" the great topic, in fact, of the whole proclamation—being mentioned in some way in each verse. See, finally, how it is all summed up on a subsequent page: "Let the house be builded" (Ezra 6:3). In other words, "Let that be done which is needed the most." So Cyrus speaks in this place.
2. The manner of the permission was equally satisfactory. It was very definite, being addressed, it seems, to all Israel, and yet to Israel alone, as was right (see beginning of verse 3). Contrast the Samaritans afterwards, who offered to help in building God's house, though none of his people. It was very cordial. "Jehovah" (see 2 Chronicles 36:23) "his God be with him, and let him go up." Cyrus would not only have them go up, but go up with a blessing, such a blessing as he himself had already received. Compare the words of Jacob (Genesis 48:16). It was very complete. Cyrus would have them "go," or leave where they were (Isaiah 51:14); he would have them go up, or reach the place they desired (Psalms 122:2); he would have them "go up and build," i.e. do the very thing that was needed. What could he do more to show his goodwill?
III. The CONSIDERATE COMMAND which we have in verse 4 seems to answer this question. Besides saying "Be ye warmed and filled" (James 2:16), he "gave" to the Israelites in various ways what was "needed" in their case. He did so, partly, so we understand the words, by a tax. There were various places in his dominions where some of the "remnant" of Israel ("whosoever remaineth": comp. Nehemiah 1:2, etc.; Haggai 2:3, etc.) were "sojourning" as strangers. In any such "place," if any Israelites wished to go up, the men of that place were hereby commanded (the request of such a sovereign would be a special command) to assist them by their gifts. But this was not all. The king helped the Israelites also in their great undertaking by his personal gifts. So we understand those gifts distinguished as "freewill offerings,'' and mentioned at the end of verse 4 (and again at end of verse 6) as being "beside." Not improbably we find these afterwards partly specified in Ezra 6:3,
4. At any rate, we learn from that passage that the king did give of "his own." Both by his people, therefore, and by himself he did what he could. So far as a mere proclamation could do such a thing, he not only permitted, he enabled them to go up. In this proclamation, as thus understood, may we not see a picture of that great declaration of liberty to the captives (Luke 4:18), the gospel of Christ Jesus? How many the points of resemblance. How "definite" its language. "Whosoever will, let him come" (Revelation 22:17). How "cordial" its invitations. "I will in no wise cast out" (John 6:37). How "complete" its provisions (John 4:14; Colossians 2:10, etc; etc.). How ample and "considerate" its gifts, God Almighty both, as it were, taxing the whole world for the benefit of his true servants (Romans 8:28; 1 Corinthians 3:21, 1 Corinthians 3:22), and also being pleased to give them indeed of" his own" (John 3:16; Romans 8:32).
NOTE.—It is interesting to observe how the intermediate condition of Israel or the Church in the "fourteen generations" between Salathiel and Christ (Matthew 1:17), as above noted, by leading to the establishment of synagogues throughout the Roman world, prepared for the subsequent founding of the New Testament Church or Israel. See, inter alia, how the synagogues are mentioned in Acts 9:2, Acts 9:20; Acts 13:5, Acts 13:14, etc.; Acts 14:1; Acts 16:13 (the Proseucha); Acts 17:1, Acts 17:2 (as his manner was), 10, 17; Acts 18:4; Acts 19:8, etc; etc. The effect also of so many thousand Jews coming up to Jerusalem at the time of Christ's death (the Passover) and at the descent of the Spirit (the Pentecost) should be considered in this connection.
HOMILIES BY J.A. MACDONALD
The sovereignty of God.
Dualities are everywhere seen. Amongst these are things passive and active; things ruled over and things ruling. The mechanical heavens are active and rule the passive earth. In animated nature rulers and subjects are individualized; most remarkably so in the kingdom of men. Passing into the spiritual world, we still find order and rule; "principalities and powers in the heavenlies"—amongst angels of light, also amongst angels of darkness. But behind all these sovereignties and over them is the glorious sovereignty of God.
I. THE PROVIDENCE OF GOD IS ALL-CONTROLLING.
1. "The Lord stirred up the spirit of Cyrus."
(1) This he did by means. Josephus says that Cyrus was shown the places in Isaiah where he was mentioned by name and his exploits indicated about a century before he was born (see Isaiah 44:28; Isaiah 45:1-23). Possibly Daniel, who was in Babylon when Cyrus entered it, and the fame of whose wisdom was far-reaching, may have pointed them out to him.
(2) By his Spirit God made the means he employed effective. "The Lord stirred up the spirit of Cyrus." "He can turn the hearts of princes as the rivers of the south." Means are ineffectual without his blessing. That blessing should be sought upon all our undertakings.
2. By means of Cyrus God moved the Persian empire.
(1) The royal edict was issued.
(2) It was vocally proclaimed. Hebrews, caused a voice to pass, etc. This form of proclamation is for the multitude. For the multitude God causes his gospel to be preached.
(3) It was also written. This was for the magistrates. Also for reference. The word of the truth of the gospel is also written. This fixes its certainty.
3. The sequel shows how cordial was the response. As the exodus from Egypt was a figure of the emancipation of the believer in Christ from the bondage of sin, so was the return from the captivity of Babylon.
II. THE PROVIDENCE OF GOD IS ALL-PERVADING.
1. He rules the world according to a grand plan.
(1) This fact is seen in the Scriptures of prophecy. Broad outlines of future history of the world drawn (see for example Genesis 9:25-1). Here consider "the word of the Lord by the mouth of Jeremiah" (see Jeremiah 25:12; Jeremiah 29:10).
(2) Further seen in the conversion of prophecy into history. Examples abound. Example before us in the restoration of Judah from the captivity of Babylon. The time was "in the first year of Cyrus." This was b.c. 536. Add to this the seventy years of Jeremiah's prophecy, and we have the year b.c. 606, the very year in which "Nebuchadnezzar carried Jehoiakim and the vessels of the house of the Lord to Babylon (see 2 Chronicles 36:6, 2 Chronicles 36:7).
2. The plan of Providence includes the means to be employed for the accomplishment of his purposes.
(1) Stirs up the spirits of men to study his word (see Daniel 9:2). Stirred up the spirit of Cyrus also. Daniel was stirred up to pray; Cyrus, to act. It is God's order that his people should pray for their blessings (see Ezekiel 36:37). There is often a connection between the prayers of the good and the better actions of the wicked.
1. Learn that there is no such thing as chance.
(1) Afflictions do not spring out of the dust.
(2) See the hand of God in our deliverances.
2. Learn that providences are often retributive.
(1) The seventy years of captivity were in retribution for seventy sabbatic years in which selfishness refused the land her rest, and consequently the poor their privileges (comp. Leviticus 25:1-3, and 2 Chronicles 36:21).
(2) If we open our eyes we may see the operation of retributive providences every day. "Be sure your sin will find you out."—J. A. M.
HOMILIES BY W. CLARKSON
The wide reach of the rule of God.
We are accustomed to pray that the kingdom of God may come; we desire, and therefore ask, that men may offer themselves in willing subjection to the service of their Divine Sovereign. For this we must labour and pray, and always shall do so the more earnestly as we ourselves are the more unreservedly subject to his benign and gracious rule. Meantime there is a sense in which God's rule is a present thing. The kingdom of God is among us; the arms of his power are around us; the hand of his skill is directing our affairs. And this rule of the Supreme is wider than some suppose; its reach is far beyond the thought of many, perhaps of most of us. These verses will suggest to us how far it goes.
I. FURTHER THAN THE CHURCH IS APT TO THINK. "The Lord stirred up the spirit of Cyrus," etc. "The Lord God of heaven hath charged me" (Cyrus) (Ezra 1:1-15). The Jewish Church was slow to believe that God had much to do with any nation beside Israel. Jehovah was, in their thought, the God of Abraham and of his seed in a very distinctive if not positively exclusive sense. His action on those outside the sacred pale was, they popularly imagined, to punish or subdue rather than to control or rule them. They did not expect him to manifest himself to "the uncircumcised,'' or to use them in his service. But he was governing those outside nations, and he did act upon others than the children of the faithful. He who inspired Balaam to utter those exquisite words of poetic prophecy (Numbers 23:1-4; Numbers 24:1-4. ) now "stirs up the spirit of Cyrus, king of Persia;" makes this heathen monarch "his shepherd, performing his pleasure" (Isaiah 44:28); calls him his "anointed one whose right hand he has holden" (strengthened) (Isaiah 45:1), and constrains him to render signal service to his people which had great and enduring issues. The Christian Church is slow to believe that the hand of God is at the helm of all national and international affairs, and that he lays that hand of Divine power and wisdom upon men and things whether these be counted among his own servants or not. "Upon whom doth not this light arise?" It was by his all-wise direction that Greece prepared her thought and her language, and Rome her highways for the gospel in the "fulness of times." We know not to whom God is speaking, or whose hand he is guiding, in civilized or savage lands, but we may be sure that he is where we do not suspect his Presence, and is acting through men we should not have ranked among his servants, as the end will one day show. "His kingdom ruleth over all."
II. FURTHER THAN THE WORLD SUPPOSES (Ezra 1:2). We smile now as we read that Cyrus imagined that God had given him "all the kingdoms of the earth" (Ezra 1:2). The heathen monarch little dreamt what God was doing elsewhere, and what strong workmen he had in other spheres that were outworking his holy will, his gracious and redeeming purposes. Little does the world know, greatly does it under-estimate, the work which God is doing in the midst of it.
III. FURTHER IN INDIVIDUAL MEN THAN THEY ARE THEMSELVES AWARE. Cyrus did not know what use the Lord was making of him. "I girded thee, though thou hast not known me" (Isaiah 45:5). The Persian king could not foresee that God was inducing him to take a step which should have not only wide and lasting, but worldwide and everlasting, issues and influences. God may be prompting us to take steps—as he has with many since the days of Cyrus—which, when taken, will lead on to the most happy and fruitful consequences, stretching on far into the future, reaching wide over land and sea.
IV. THROUGH THE HEART AND MIND TO THE HAND OF MEN (Ezra 1:3, Ezra 1:4, Ezra 1:7-15). God so acted on Cyrus that that king was
(a) inclined in his heart to take the generous course of liberating the Israelites and causing the temple to be rebuilt. It was generous on his part, for he was thus denuding his country of many of his most industrious and skilful subjects, and he was acting on behalf of a religion somewhat different from his own. And, thus disposed, he
(b) took every necessary and desirable step for its thorough execution. He
(1) issued a proclamation, which he put into writing, authorising all Jews in his kingdom to return to Jerusalem and rebuild the house of the Lord (Ezra 1:2, Ezra 1:3);
(2) invited his subjects to aid the Israelites with money, cattle, and other valuable gifts (Ezra 1:4); and
(3) restored the sacred vessels which Nebuchadnezzar had taken from Jerusalem (Ezra 1:7-15).
God may use us whether we know it or not, whether we will or not. He may employ us in his service even if, like Cyrus, we have a very partial knowledge of his will, and some inclination to do it, though we are not fully and wholly on his side. We may be, as many among the heathen have been, instruments in his hand. But how much better to be, as Ezra and Nehemiah were, agents of his, deliberately opening our minds to his truth, fixedly and finally yielding our hearts and lives to his service, consciously and rejoicingly working with him in his beneficent design. It is only such co-workers that will win his final acceptance and, hearing his "well done," enter into his glory.—C.