PART II.
SECOND RETURN OF THE ISRAELITES FROM CAPTIVITY UNDER EZRA.
1. DECREE OF ARTAXERXES, AND RETURN UNDER EZRA, WITH THE NUMBERS OF THOSE WHO RETURNED, AND THE NAMES OF THE CHIEF MEN.
EXPOSITION
FIFTY-SEVEN years after the completion of the temple and its dedication, when the long and eventful rein of Darius was over, and his son Xerxes, probably the Ahasuerus of Esther, had also lived and reigned and passed away, and the grandson of Darius, known generally as Artaxerxes Longimanus, occupied the Persian throne, a further return of Israelites from Babylon, on a tolerably large scale, took place. Ezra, a member of the high priest's family, a descendant of Seraiah, the "chief priest" at the time of the destruction of Jerusalem (2 Kings 25:18), and probably a third cousin of the existing high priest, Eliashib, having access to Artaxerxes, and, apparently, a certain influence with him, asked (Ezra 7:6) and obtained the royal permission to reinforce the colony in Judaea by a fresh body of emigrants, and at the same time to convey to Jerusalem a sum of money, which the Babylonian Jews had subscribed towards the temple service (ibid. verse 16). Artaxerxes appears to have had a high respect for Ezra; he recognised in him one possessed of wisdom from on high (verse 25), and readily granted him, not only the request that he had made, but an important commission, which was mainly one of inquiry (verse 14), but which made him for a time paramount civil ruler of the province, with power of life and death over its inhabitants (verse 26); and also conferred upon the Jewish people certain valuable gifts and privileges. The terms of the decree are set forth in Ezra 7:12-15, where the Chaldee version of the text, as published by Artaxerxes, is probably given verbatim et literatim. After reciting it, Ezra breaks out into a brief but earnest burst of thanksgiving and acknowledgment of God's goodness, which concludes Ezra 7:1-15; occupying the last two verses. He then proceeds, in Ezra 8:1-15; to give an account of the number of the Jews who returned with him, with the names of their leaders, whom he calls "chief of the fathers." Having completed his list in Ezra 8:14, he goes on (Ezra 8:15) to describe the circumstances of the journey from Babylon to Jerusalem, which occupied exactly four months, commencing on the first day of the first month and terminating on the first day of the fifth month (Ezra 7:9). In conclusion, he tells us how, after a rest of three days, he discharged himself of the most pressing of the commissions intrusted to him, delivering over to the priests in charge of the temple the gifts sent by Artaxerxes, and making known to the various Persian officials of the district the terms of the royal decree so far as they were affected by it (Ezra 8:32-15). This section may be subdivided into seven parts:—
1. The genealogy of Ezra (Ezra 7:1-15);
2. The fact of his journey, with its dates (Ezra 7:6-15);
3. The decree of Artaxerxes with respect to Ezra (Ezra 7:11-15);
4. The thanksgiving of Ezra (Ezra 7:27, Ezra 7:28);
5. The numbers of those who accompanied him to Jerusalem, with the names of the chiefs (Ezra 8:1-15);
6. The circumstances of the journey from Babylon to Jerusalem (Ezra 8:15); and
7. The three days' rest at Jerusalem and execution of the more pressing commissions (Ezra 8:32-15).
THE GENEALOGY OF EZRA (Ezra 7:1-15). It is plain that this genealogy is incomplete. It gives no more than sixteen generations between Ezra and Aaron, whereas the number of generations between Zerubbabel and Nashon, prince of Judah in Aaron's time (Numbers 1:7; Numbers 2:3), was twenty-six (1 Chronicles 2:10-13; 1 Chronicles 3:5-13), and that between Aaron himself and Eliashib at least as many (1 Chronicles 6:3-13; 1 Chronicles 9:11; Nehemiah 12:10). Six names are omitted between the Azariah and Memioth of verse 3, which will be found in 1 Chronicles 6:7-13; and at least three must be wanting between Ezra himself and Seraiah, who was the great-great-grandfather of Eliashib, Ezra's contemporary (Nehemiah 3:1; Nehemiah 13:4). The curtailment of genealogies by the omission of names was a common practice of the Jews. A notable instance is the omission of three royal names in St. Matthew's genealogy of our Lord (Matthew 1:8).
The writer makes a marked division between his first and second sections by means of the words, "Now after these things," which he uses in this place only. The actual interval seems to have been one of between fifty-seven and fifty-eight years, the sixth year of Darius being b.c. 516, and the seventh of Artaxerxes Longimanus b.c. 458. Artaxerxes is in the original "Artakhshata," which reproduces the Persian Artakhshatra with the change of only one letter. That Longimanus, the grandson of Darius, is meant seems to follow from the fact that Eliashib, the grandson of Jeshua is high priest under him (Nehemiah 3:1).
Darius, correspond to Jeshua,
Xerxes correspond to Joiakim
Artaxerxes correspond to Eliashib
But for this it would be possible to regard the Artaxerxes of Ezra (Ezra 7:1-15.) and Nehemiah as Mnemon. Ezra the son of Seraiah. Probably the great-great-grandson. In the language of the sacred writers, every descendant is a "son," and every ancestor a "father." Christ is "the son of David," and David "the son of Abraham" (Matthew 1:1). Joram "begat" Uzziah (Matthew 1:8), his great-great-grandson. Jochebed was "the daughter of Levi (Exodus 2:1). Ezra omits the names of his father, grandfather, and great-grandfather, who were undistinguished, and claims descent from Seraiah, the last high priest who had ministered in Solomon's temple (2 Kings 25:18). Azariah, the father of Seraiah, does not occur in either Kings or Chronicles; but Hilkiah, Azariah's father, is no doubt the high priest of Josiah's time (2 Kings 22:4-12; 2 Chronicles 34:14, etc.).
This portion of the genealogy agrees exactly with that of Jehozadak in 1 Chronicles 6:3-13, excepting in the omission, which has been already noticed, of six names between Azariah and Meraioth. We may gather from 1 Chronicles 9:11 that a Meraioth is also omitted between the Zadok and Ahitub of 1 Chronicles 9:2.
EZRA'S JOURNEY FROM BABYLON TO JERUSALEM, WITH DATES (Xerxes Ezra 7:6-15). In introducing himself, Ezra seems to regard it 25 of primary importance to state two things—
(1) who he was, and
(2) what place he had in a history of which the main object is to give an account of the return of Israel from captivity. In connection with the former point, he gives, first of all, his genealogy; and, secondly, the account of himself contained in verses 6 and 10. He describes himself as "a ready scribe"—one who "had prepared his heart to seek the law of the Lord, and to do it," and also "to teach in Israel statutes and judgments." In connection with the latter, he is careful to put before us at once the fact that he too, like Zerubbabel, "went up from Babylon" to Jerusalem by the permission of the Persian king, and, like Zerubbabel, was accompanied by priests, Levites, both singers and porters, Nethinim, and a number of the people (verse 7). He adds an exact statement as to the date of both his departure and arrival, very natural in one who is his own biographer, and very interesting to the general historian. He also, without any parade of religious sentiment, acknowledges the baud of God as directing, helping, and sustaining him in all his proceedings, ascribing to the Divine favour, especially, Artaxerxes allowance of his journey, and his safe accomplishment of it within a moderate space of time (verses 6, 9).
This Ezra went up. See comment on Ezra 2:1, where the same expression ― "went up"—is used. He was a ready scribe in the law of Moses. On the meaning of this phrase, and the new position occupied by "scribes" after the captivity, see 'Introduction to Ezra,' § 5. Which the Lord God of Israel had given. It is characteristic of Ezra's piety never to forget that the law was not a mere human code given by an earthly lawgiver, not even a national treasure, the accumulation of centuries, but a direct Divine gift "the law of the Lord" (verse 10), "the words of the commandments of the Lord, and of his statutes to Israel" (verse 11), "the law which the Lord had commanded by Moses" (Nehemiah 8:14). According to the hand of the Lord his God upon him. i.e. "by reason of God's favour to him." God, by reason of his favour to Ezra, inclined the heart of Artaxerxes towards him, so that he granted all his request. The nature of the "request" is not directly stated, but may be gathered from the "letter of Artaxerxes," especially verses 13, 14, 16.
The same six classes are here mentioned as furnishing colonists under Ezra which, according to the earlier narrative (Ezra 2:70), had accompanied Zerubbabel. The order in which the classes are mentioned is nearly, but not quite, the same. In the seventh year of Artaxerxes. This is the emphatic clause of the verse; Ezra's main object in the section being to give the exact date of his journey. As Artaxerxes began to reign in b.c. 464, his seventh year would be b.c. 458.
And he came to Jerusalem in the fifth month. From the ninth verse it appears that the first day of the first month—the opening day of the year—was selected for the commencement of the journey. This was no doubt viewed as an auspicious day for beginning an important undertaking. The time occupied on the way was exactly four months, which is longer than might have been supposed to be necessary. Herodotus reckoned it a three months journey from Sardis to Susa (verse 53), and the younger Cyrus conducted an army from Ephesus to Cunaxa, near Babylon, in ninety- three marching days (Xen, 'Anab' 2 1, § 6)—the distance in either case being considerably more than that from Babylon to Jerusalem, even supposing the route followed to have been by Balis and Aleppo. But a caravan, like an army, requires rests; and we hear of one such rest at Ahava (Ezra 8:15). Cyrus gave his troops more days of rest than of movement, and took half the year to reach Cunaxa from Ephesus. We need not be surprised, therefore, that Ezra's journey occupied four months. Some delay must almost certainly have been caused by the perils of the route (see Ezra 8:31).
According to the good hand of his God. For the meaning of this phrase, see comment on Ezra 7:6. The special favour of God here intended would seem to be deliverance from certain enemies who designed to attack the caravan on the way (see the next chapter, Ezra 7:21-15, 31).
For Ezra had prepared his heart, etc. God's favour towards Ezra, and the prosperous issue of his journey, were the consequences of his having set his heart on learning God's will, and doing it, and teaching it to others. To seek the law is to aim at obtaining a complete knowledge of it. To teach statutes and judgments is to inculcate both the ceremonial and the moral precepts. Ezra appears as a teacher of righteousness in Ezra 10:10, Ezra 10:11, and again in Nehemiah 8:2-16
HOMILETICS
The reformer.
"After these things"—nearly sixty years "after," as usually understood—certain other things came to pass. Things so far similar that they may be recorded in the same connection; things so far different as to open out to us quite a new part of this book. There is this similarity, for example—that we have the story here of another and supplementary pilgrimage of captive Israelites from Babylon to Jerusalem. On the other hand, there are these points of difference—that the new pilgrimage is on a much smaller scale; and that the story itself is rather biographical than historical, as before—all of it, in fact, centring closely round the doings of one man. Accordingly, it is with the portrait of this one man, Ezra, that this new portion begins. We can see at once, on looking at the portrait, that he is a zealous ecclesiastical reformer; and we can easily understand there being a great necessity at Jerusalem for such a man at that time. Of this, however, and of what he did there, we shall read by and by. At present we see chiefly his fitness for this difficult role; and that in connection—
1. with his ancestry;
2. his attainments; and
3. his ambition.
I. EZRA'S ANCESTRY. This, given us in verses 1-5, would be such as to fit him for the work of Church reformation in several ways.
1. As to office. By lineage we see that he was a priest; and therefore an authorised preacher (Le Ezra 10:11; 2 Chronicles 15:3; Malachi 2:5-39); and therefore a person who would have special facilities in reforming or setting things right, because such endeavours would, in his case, be only expected. How can any man teach truth and right without correcting error and wrong?
2. As to tradition. It may at least be noticed that, according to this lineage, very many of the traditions of his peculiar priestly ancestry would be specially in favour of reforming work. He belonged, e.g; to the better of the two principal priestly lines, viz; that of Eleazar as compared with Ithamar, to which Eli and his sons (1 Chronicles 24:3, 1 Chronicles 24:4; 1 Chronicles 6:8) belonged. Also, even in this very abridged form of his genealogy, how conspicuous are the individual names of Phinehas (Numbers 25:1-4.; Joshua 22:1-6.; Psalms 106:30) and Hilkiah (2 Kings 22:1-12.; 2 Chronicles 34:1-14.) in regard to this point! It could never, therefore, be said of him, in attempting similar work, as in 1 Samuel 10:12.
3. As to position. Being himself descended from Seraiah, the grandfather or great (or great-great) grandfather of the high priest of that time (1 Chronicles 6:14; Ezra 3:2; Nehemiah 3:1; Nehemiah 12:10), he would be not only a priest, but a priest with peculiar family advantages for exerting an influence for good, something as is the case with a "prince of the blood" among us. On the whole, while all these things by themselves would not necessarily dispose him to become a reformer, they would all help him, if so disposed.
II. EZRA'S SPECIAL ATTAINMENTS. These would also qualify him for such labours. For we find that he had learned—
1. How to listen to God. The man who would reform others must begin by reforming himself; and this he can only do effectually by means of an accurate knowledge of God's will, that one standard of perfect right (see Psalms 111:10, and end of Luke 11:2). This point secured in the present instance
(a) by Ezra's discrimination. He knew where to look for God's word, viz; in the "Scriptures" of truth, recognising clearly their double aspect, as at once human (the "law of Moses"), and also Divine (which "God had given"). Comp. 1 Thessalonians 2:13—"the word of God which ye heard of us." He recognised also their peculiar value (which the "God of Israel had given"), as God's special gift to his own people (Romans 3:1, Romans 3:2).
(b) By Ezra's diligence. Being thus valuable, he treated them accordingly. How much is implied in that expression, a "ready scribe"! "Reading," to know the letter. "Marking," to know the meaning. "Inwardly learning and digesting," to know the power. And all together, to acquire the right use—to be "ready" with them whenever called for. A man thus familiar with the "sword of the Spirit" might naturally be expected to further the Spirit's work.
2. How to speak to men. Many book-learned men are too bookish for this; and, therefore, not fit for reforming efforts. They can describe their weapons, but not employ them. Ezra, we find, on the contrary, was a man able to persuade men of all ranks and conditions, whether superiors, from whom he asked permission to go (end of verses 6 and 28), or equals and inferiors, both lay and clerical (verse 7), whom he persuaded to go with him. Note, however, that this second qualification or attainment was the result of the first, as implied in end of verse 6, and in what we afterwards read in Ezra 8:17, Ezra 8:18.
III. EZRA'S SPECIAL AMBITION. Unless a man desires an end—unless he strongly desires it, if difficult of attainment Ñ he is never likely to reach it. However favoured by circumstances, however qualified in itself, the locomotive will never go forward without the requisite moving power. This supplied here by Ezra's special ambition. We notice—
1. Its patience. What is said here (in verse 9) of the length of his journey from Babylon may help to illustrate this. Also what we read afterwards in the detailed account of that journey, his waiting for the Levites, in Ezra 8:15, and subsequent delay for fasting (Ezra 8:21-15). What is worth obtaining is worth waiting for. Perhaps this conviction is, of all necessities, the most necessary for success (James 5:7).
2. Its depth. "Ezra prepared his heart." He was deeply earnest as well as patient; could strike as well as endure; and not only bide his time, but use it too. This a rare combination, but most important, in doing good (see Galatians 6:9; also examples of Jacob, Moses, and Jehoiada, the high priest, in 2 Chronicles 22:12; 2 Chronicles 23:1-14).
3. Its direction. Those qualifying attainments we have spoken of were his because he had sought them—sought them not only as an end, but as a means also to other ends. How definite and complete the description. "Ezra had prepared his heart, to seek—to do—and to teach." "To teach in Israel statutes and judgments:" there was the summit of his ambition. First to know and "do" it himself: there was the path, in his judgment, that led to that summit. As the poet has written: "Allured to brighter worlds, and led the way."
Such is the opening portrait of the man whom God had called then to this special calling. We may gather from it some general considerations as to God's preparatory work in such cases. We see, e.g.—
1. How far back such work may begin. In this ease of Ezra, e.g; as far back (shall we say?) as Aaron. Certainly before his own birth (comp. Jeremiah 1:5; Galatians 1:15); and thenceforward, continually, in all his early training and studies, and in all the various hereditary and circumstantial influences that made him finally the man that he was. This especially illustrated in the case of the greatest of all these "sent forth" (Hebrews 3:1). As far back, at least, as the birth of Seth, God was preparing for that of Christ.
2. How far off such work may begin. Here, e.g; in Babylon for the benefit of those in Jerusalem. So afterwards at Joppa for Cornelius in Cesarea. So in Egypt in Pharaoh's bed-chamber (Genesis 41:1.) for the preservation of those then in Canaan. So in Troas for the benefit of Macedonia (Acts 16:8, Acts 16:9); and in Philippi for that of Thyatira (Acts 16:14; Revelation 2:18); and in Palestine for the salvation of Ethiopia (Acts 8:26-44); and, finally, in heaven itself for the good of earth (Luke 19:10; John 3:16 . 1 Timothy 1:15).
3. How far in both ways it extends. Here the good work afterwards done by Ezra at Jerusalem helped to preserve by purifying the nucleus of the whole Jewish dispersion then residing there; and so, afterwards still, the whole dispersion. The dispersion, thus preserved, prepared the way, as we saw before, for the preaching of the gospel to all nations in all parts of the world; which, again, is to prepare for the restoration of Israel to God's favour, and the consequent fulness of blessing to all mankind (Romans 11:12, Romans 11:15). What an extraordinary power and depth and stretch of influence for good is implied in these words—"Beloved for the fathers' sakes."! And how constantly we see similar influence telling on strange peoples and future generations in the history of the world!
HOMILIES BY J.A. MACDONALD
The exodus under Ezra.
"After these things," viz; the events which culminated in the dedication of the temple, and consequent ordering of the service of God. "In the reign of Artaxerxes king of Persia," after an interval of nearly sixty years, during which the house of the Lord had so fallen into disrepair as to need "beautifying," and the civil state of the children of the restoration had become disordered, and needed readjustment. With these purposes, and with a view to leading back to Judaea another detachment of Israelites, Ezra received a commission from the king. In the text—
I. HE AUTHENTICATES HIMSELF AS THE LEADER OF THIS EXODUS.
1. He evinces his social qualification.
(1) He announces himself as "the son of Seraiah." This was the high priest who was killed by Nebuchadnezzar (2 Kings 25:18, 2 Kings 25:21). Ezra was not immediately his son, for even supposing him to have been born the year of Seraiah's death, that would make him now 122 years of age! The immediate son of Seraiah who went into captivity was Jehozadak (1 Chronicles 6:14, 1 Chronicles 6:15). Ezra, therefore, was probably the grandson or great-grandson of Jehozadak, and nephew or grand-nephew to Jeshua, the high priest who accompanied Zerubbabel. By calling himself "the son of Seraiah" he seems to have claimed now to be in some sort his representative. Jeshua was probably deceased. This stepping over intermediate generations has other examples in this list (verses 1-5), for it only reckons sixteen from Seraiah to Aaron, whereas, according to 1 Chronicles 6:1-13; there are twenty-two.
(2) Lineage is not without religious as well as civil advantages. Sons of Aaron only could officiate as priests. It was of substantial advantage to have descent from Abraham when temporal blessings of the covenant were limited to his seed, for these were not without their relation to the spiritual, though these are limited to the children of his faith. Children of godly persons are generally those who keep up the succession of the Church both in its membership and ministry (see Isaiah 65:23).
2. He evinces his moral qualifications. "He was a ready scribe," etc.
(1) This law is distinguished as that "which the Lord God of Israel had given." The solemnities of Sinai and the miracles of the first exodus are here called to mind. Such a glorious authentication can be pleaded in favour of no other system of religion. Buddhism? Hinduism? Confucianism? Mahommedanism?
(2) This is the law, therefore, to be studied. Its author, God. Its matter, truth the most sublime. Its spirit, holiness. Its end, heaven.
(3) A ready scribe (not a skilful penman only, but an able expounder also) of such a law has the noblest qualifications to be a leader of men.
3. He evinces his political qualification.
(1) He had the commission of the king. "The king granted him all his request." There was great advantage in this, viz; to influence the Jews to muster, to influence the heathen to aid them.
(2) This he had "according to the good hand of the Lord his God upon him." By God's blessing he had wisdom to influence the king. That blessing also disposed the king to listen (Ezra 6:22). Note—God is in everything good; it is our duty to discern this.
II. HE RELATES THE SUCCESS OF HIS UNDERTAKING.
1. In the muster.
(1) He had "some of the children of Israel." Those who came to his standard were volunteers (see 1 Chronicles 6:13). They numbered 1773 adult males, which with a proportionate number of women and children would make 9000 persons.
(2) Amongst these were persons of influence. There were "priests and Levites." Of these last some were of the families of the "singers" and of the "porters."
(3) There were also Nethinims, descendants of those "whom David and the princes bad appointed for the service of the Levites" (Ezra 8:20). The limitation of particular functions to families tends to perfect efficiency. The service of God in all its departments should be the most efficient.
2. In the journey.
(1) Incidents are scantily given. The time occupied was four months (1 Chronicles 6:9). It appears to have been, at least for the able-bodied, a march; for whence could carriages be procured for the transport of 9000 persons? Amongst the requisites they were provided with they had tents for their encampment (Ezra 8:15). During their pilgrimage their hearts would be in Zion. So the Christian pilgrim on this earth, etc.
(2) If incidents are not particularly given, the success of the enterprise is, most emphatically. They "went up from Babylon" and "came to Jerusalem" (1 Chronicles 6:6, 1 Chronicles 6:8, 1 Chronicles 6:9). Far better go up from the mystic Babylon to the mystic Jerusalem than reverse the journey, as too many do. Ezra had not only the skill to plan an exodus, but also the energy to carry it out. Many a good thought perishes for lack of executive ability. Happy is the coincidence of noble thoughts and noble deeds.
3. In the blessing of God.
(1) Ezra "sought the law of the Lord." No study more remunerative—more ennobling—more pleasing to God.
(2) He sought it in earnest. "Prepared his heart," viz; by raising it above impure prejudices; by seeking the light of the great Inspirer in prayer.
(3) He reduced it to practice. He prepared his heart "to do it." Glorious example. His life was therefore righteous, and his influence consequently great—viz.,
(a) With God.
(b) With the king.
(c) With the people.
(4) And "he taught it to Israel." He taught Israel the "statutes," viz; precepts and "judgments," viz; sanctions (1 Kings 6:12; Ezekiel 11:12). What a degenerate succession from the noble Ezra were the scribes of our Lord's day! Let us emulate his qualities.—J.A.M.
HOMILIES BY W. CLARKSON
Ezra: his character and work.
The study of human character and of human life is not only an essential part of human knowledge, but of spiritual culture. Biography is a means of grace. We do well to follow in thought the lines along which the noblest of our race have moved: we are thereby attracted toward them, and grow up toward their spiritual stature. We may learn from the life and character of Ezra by considering—
I. WHAT WE KNOW HE WAS AND DID. He was—
1. A priest, claiming descent, as we see, from Aaron (verse 5); and we doubt not that he discharged, faithfully and conscientiously, the duties of the priesthood. He was, moreover, what came to be called—
2.A scribe (verse 6), i.e.
(1) a student,
(2) an interpreter, and
(3) a copyist of the law.
Ezra "prepared his heart to seek the law of the Lord, and to do it, and to teach," etc. (verse 10): These three functions of the scribe include the three most important duties a man can undertake: viz.,
(1) his duty to himself, in studying the will of God as revealed in his word, that he may have it in his own heart; and,
(2) his duty to his own generation, in teaching his fellows what he has learned: in interpreting, in "giving the sense" (Nehemiah 8:8), in "teaching statutes and judgments" (verse 10), i.e. in declaring and enforcing the great truths which God had revealed, especially those which affected the duty and the prospects of the Jewish people; and
(3) his duty to his race, in copying, and thus multiplying and preserving intact the word and the very words of God. Ezra "gave his heart" to this (verse 10), and the result was that he did it with conspicuous and commanding ability (Nehemiah 8:1-16). He was a "ready scribe" (verse 6).
3. Administrator and reformer. He conducted the party whom he headed to Jerusalem in peace and safety (verse 8); there he established himself as leader of the people, and set about the work of reforming abuses with a vigorous hand. His ardour led to a serviceable organisation and reform. He seems also to have been, as few strong-willed men are, a co-operator with others. He acted with Nehemiah, the governor, and it may well have been difficult to define strictly their respective offices.
4. Man of influence with his fellows. There was that about him, due to the elevation and disinterestedness of his character as well as to the vigour and robustness of his mind, which gave him strange influence with the king, so that he gave him leave to lead out a large return party, and also entrusted him with large powers in the commission. Men who, like Ezra, earnestly seek the will of God and do what they know to be right (verse 10), and lay themselves out for "doing good and communicating" (Hebrews 13:16), are likely to have power with men.
5. Man through whom God wrought. "The hand of the Lord his God was upon him" (verses 6, 9, etc.). His soul felt the quickening touch of the Divine finger, and it kindled with a sacred glow of piety and zeal. He was moved of God to attempt great things, and helped of God to achieve them. His life flowed on like a fertilising river, and did so because "all his springs were in God" (Psalms 87:7). Our character may contain much that is excellent, and our lives include much that is honourable, but except the "hand of the Lord our God be upon us," renewing our heart and blessing our life, we shall not be or do that which is pleasing to him or useful to our fellows.
II. GENERALLY RECEIVED TRADITION RESPECTING EZRA. It is commonly believed among the Jews that he instituted the Great Synagogue, that he settled the canon of Scripture, that he himself wrote the books of the Chronicles, Ezra, Nehemiah, and (perhaps) Esther, and that he established the system of synagogue worship. This last arose about his time, and, if indeed due to him, is a work which laid his countrymen, and indeed us all (for had not the forms of the synagogue something, if not much, to do with the forms of the early Church?), under a heavy debt of gratitude. Ezra was a holy and zealous man, with a strong mind and a firm will, exercising a commanding influence on his contemporaries, making the word of God the basis and mainspring of his action, seeking and striving for the purity of the people of God. Some things he did we know. Others we know not of. We may not be so great and distinguished as he was. It may not be in our power to render such signal services as he did, or to leave behind us such a reputation as he has left. Yet in the essentials of his character and work we may be like him. We also may—
(1) Be devout students of God's will as revealed in his word—"preparing our heart to seek the law of the Lord, and to do it."
(2) Open our hearts to receive heavenly influences; gain by humility, docility, and prayer "the hand of the Lord our God upon us," so that he will dwell in us and work through us.
(3) Make known the will of God to others, teaching in some sphere, higher or humbler, the word of God and the truth of Jesus Christ.
(4) Co-operate cheerfully with others, yielding our preferences to theirs, being "of the same mind in the Lord" with those who are our fellow-labourers in the field of Christian work. And if we do this as did Ezra, we shall, like him,
(5) do that which men will mark and praise, but much more that they will not record; much, however, that will not be unwritten in some book of God, and that will "in no wise lose its reward."—C.
HOMILIES BY J.S. EXELL
Ezra the type of as ideal minister.
I. THAT HE IS GENERALLY A MAN OF GOOD MORAL ANCESTRY. "The son of Aaron the chief priest" (verse 5). Ezra was in the line of a renowned and religious ancestry; the past history of Israel would be full of meaning to him; sacred traditions would inspire him in the present national crisis, It is well for a minister to have in his ancestry men whose lives and activities have been intimately associated with the Church; their holy example will animate him; natural sympathy will stimulate him; the sacred enterprise of his family will inspire him; a blessed heritage will be his. It is a privilege for a minister to be in the line of Aaron, if he continue faithfully in the work of Aaron. The inspiration and influence of a holy ancestry is a rich ministerial endowment.
II. THAT HE IS A MAN OF SELF-SACRIFICING SPIRIT. Ezra left Babylon for Jerusalem. He exchanged the comfort and influence which he enjoyed in the court of Artaxerxes for the hardships of a perilous journey, and for the broken fortunes of Israel. The true minister will ever be ready to leave Babylon for Jerusalem; he will esteem luxury, and even life itself, as subservient to the welfare of the people of God. Christ left a better court than Babylon, and allied himself with sinful men that he might restore their broken hopes. The early disciples left all and followed Christ; the carnal must be sacrificed to the spiritual.
III. THAT HE IS A MAN INTELLIGENTLY TAUGHT IN THE WORD OF GOD. "And he was a ready scribe in the law of Moses" (verse 6).
1. He intelligently understood the truth.
(1) Its divinity.
(2) Its obligation.
2. He carefully prepared his moral nature for the reception of the truth. "For Ezra had prepared his heart to seek the law of the Lord" (verse 10).
3. He constantly endeavoured to make his conduct an embodiment of the truth. "And to do it" (verse 10).
4. He wisely recognised the deeper meanings of the truth. "To seek the law of the Lord"
5. He earnestly sought to impart to others a knowledge of the truth. "And to teach in Israel." Thus the true minister will understand the gospel; will prepare his soul by repentance and prayer for the reception of the gospel in all its entirety; will exhibit the gospel in his daily conduct; will seek the hidden messages of the gospel; and will strive to bring mankind to a knowledge of the truth as it is in Jesus.
IV. THAT HE IS A MAN CAPABLE OF ATTACHING MEN TO HIMSELF (verse 7; compare Ezra 8:16, Ezra 8:18). Ezra went not alone to Jerusalem, but succeeded in getting many to accompany him.
1. He awakened sympathy in many of his comrades.
2. He awakened conscience in some of his comrades.
3. He employed appropriate agencies to induce others to join him in the journey (Ezra 8:18). The true minister will employ all rightful means to induce men to walk with him in the ways of a new life to heaven; he will not isolate himself from men, but take them with him by the force of sympathy.
V. THAT HE IS A MAN WHO ENDEAVOURS RIGHTLY TO INFLUENCE THE CIVIL AUTHORITIES. Ezra was evidently on the most friendly terms with Artaxerxes; magistrates and ministers should be in sympathy with each other. The sovereign and the scribe should be mutually helpful; there should be no antagonism between the Church and the state. The true minister will cultivate a judicious co-operation with the "powers that be." Ezra taught the king, hence his knowledge of the God of Israel (verse 15). It is the office of the minister to instruct men in lofty social station, when they have the opportunity, as well as to aid the poor Israelite. The Church is the best teacher of the state.—E.
HOMILIES BY A. MACKENNAL
Ezra and his mission.
Two generations had elapsed between the close of Ezra 6:1-15. and the events with which the final chapters of the book are concerned. The prophetic voice was silent; Haggai and Zechariah had long since passed away. Zerubbabel, the last representative of the house of David, in whose person some had looked for a restoration of the Jewish kingdom, was dead. The high priesthood, which had been filled by the saintly Jeshua, was occupied by Eliashib, who became connected by marriage with two conspicuous enemies of the faith of Israel. His grandson married a daughter of Sanballat the Horonite; he himself "was allied unto Tobiab," to whom he gave a residence "in the courts of the house of God" (Nehemiah 13:4-16, Nehemiah 13:28). Darius had been succeeded by Xerxes, the story of whose pride, lasciviousness, passion, and feebleness is one of the most ignoble of the records of classic history. He was the Ahasuerus of the book of Esther. We may judge from the book of Esther how unfavourable the times were for carrying on the national and spiritual restoration of Israel. The full extent of the debasement of the settlers in Palestine was not known in Babylon; it broke on both Ezra and Nehemiah with painful surprise (Ezra 9:1-15.; Nehemiah 13:1-16.). But enough was known to awaken concern; he desired "to teach in Israel statutes and judgments." Filled with this pious desire, he obtained permission to go up to Jerusalem.
I. THE CHARACTER OF EZRA. He was a priest, but he was still more a scribe; tradition assigns to him a leading part in the formation of the canon of Jewish Scriptures. The beginning of the study of Hebrew literature belongs to this period; the dignity of the pursuit invested the name "scribe" with honour, changed the mere registrar of documents and chronicler of events into the scholar and teacher. The change of language consequent on the deportation of the Hebrews into Babylon rendered it necessary that some should draw the inspiring record of the past from the obscurity of a dead or dying language, and make the people acquainted with their Divine- mission and the duties that mission imposed upon them. Above all, the law of the Lord was the object of Ezra's reverence; he was "a ready scribe in the law of Moses, which the Lord God of Israel had given;" he "had prepared his heart to seek the law of the Lord, and to do and teach it." The character of Ezra was intimately associated with his vocation: his were the habits of the student; his virtues were not those of the statesman, the warrior, or the priest, but the virtues of the scholar; it was his not to give, but to interpret, laws.
1. The profound piety of the man first strikes us. The precepts of the law were to him "the words of God;" behind the writings he saw the august personal authority of the ever-living Ruler of his people. He lived in awe of his will; he had a deep conviction of the evil of sin against him, so deep that it impressed itself on others; they who sympathised with his purpose were those who "trembled at the words of the God of Israel" (Ezra 9:4; Ezra 10:3). He had a vivid consciousness of his mission, and the nearness of God to him in its fulfilment; again and again he refers his success to "the good hand of his God upon him."
2. Ezra had courage, but it was the courage of the student; not impulsive, but meditative. He knew and feared the dangers of the way; but he knew how to conquer fear (Ezra 8:21-15). He needed to be aroused to effort, and when he was called to action he prepared himself for it by consecration (Ezra 10:4, Ezra 10:5). There is a physical, and there is also a moral, courage; that is the most enduring bravery which knowing of dangers, faces them, trembles but advances, which supplies the lack of impulse by resolve. The "fear of the Lord" casts out all other fear.
3. The sensitive conscience and tender sympathy of the recluse are also his. Contrast his manifestation of feeling with that of Nehemiah when confronted with glaring impiety (Nehemiah 9:1-16.; Nehemiah 13:1-16.). Nehemiah is indignant, Ezra is overwhelmed. Nehemiah "contends," Ezra weeps. Nehemiah curses the transgressors, and smites them, and plucks off their hair, and "makes them" amend; Ezra is prostrate from morning until evening, solemnly intercedes with God on their behalf, and wins the people to concern and repentance. This is the sacrificial spirit, feeling and confessing the sins of others as our own, bearing their transgressions, and recovering them by suffering; it is the lesson of the cross, the Christian spirit.
4. The firmness, even ruthlessness, with which he commands the separation of the husbands from their wives and children also bespeak the man of the study. None have shewn themselves more able to rise above family ties, none have more imperiously demanded this sacrifice from others, than those whose lofty ideal, cherished in the cell, has known none of the abatement which we learn to make in social intercourse. There is room for such men in history, and a work sometimes which none can do so well as they. Here are, unquestionably, the elements of a noble character. Not the only noble type, nor need we inquire if the noblest; enough that his was the character required for the reforms he inaugurated. Nehemiah was not called to do over again the work Ezra did. The style of Nehemiah's record (Nehemiah 13:23-16) indicates a very different state of things from that which Ezra found. This is the true test of the value of a man's character, that he is fit for the work he has to do; the test of his worth is that he does it effectually.
II. THE REFORMATION EZRA WROUGHT. He went up on a twofold errand. His own object was to teach the people "the words of the commandment of the Lord, and of his statutes to Israel." Disobedience of these had always been the crying sin of the nation, and had entailed on it its woes (Ezra 9:7); the new favour God had extended to them would be forfeited if they disregarded his laws (Ezra 9:14). And the disobedience that would provoke God might be through ignorance as well as through presumption. A nation perishes through ignorance; the violation of the Divine order brings social disorganisation and rain, it needs not that the violation be wilful. In the sacrifice offered on his arrival, together with the renewal of consecration—the burnt offering, and the feast of thanksgiving—the peace-offering, there occurs again the touching sin-offering, twelve he-goats are sacrificed to acknowledge and ask pardon for sins of ignorance. In the disordered state of the times it was certain there must have been many defects in the people's service, many errors, many transgressions of which they were not conscious, and these must be confessed. Then he was charged with a double mission from Artaxerxes, the gentle prince at that time reigning over Persia. The furnishing of the temple was to be proceeded with; he was laden with gifts for this purpose (Ezra 8:25-15); he was charged to attend to its service, and empowered to draw from the royal revenues what was needed for a stately ritual (Ezra 7:16, Ezra 7:17, Ezra 7:22). He was also commissioned to set magistrates and judges over the people charged with the administration of Jewish law, and he was empowered to execute it (Ezra 7:25, Ezra 7:26). Artaxerxes knew that the law of the Lord was more than a mere ritual, that it prescribed social customs and regulated the life of the people, and he sympathised with Nehemiah's desire to re-establish its rule. One great reform, however, overshadows all other works of Ezra; when this is-recorded the book abruptly closes, as if Ezra's work was done. The story of Ezra's dismay at hearing of the marriages of the Jews with the heathen, and his prompt dissolution of the marriages, is so far removed from the tolerant spirit of modern Christendom that it needs some special observations.
1. These were idolatrous heathen, not monotheistic heathen like the Persians; they were the heathen of Syria, whose worship was fouled with lust and blood. The term "abominations," as applied to their customs, is no mere outburst of Jewish arrogance; the tolerant modern spirit is revolted by the record. Intermarriage with them meant sharing in their festivals, and exposed the Jews to the utmost peril (cf. Nehemiah 13:26). The past sufferings of the people should have warned them against this new folly; it seemed like provoking God, so soon to forget the past (Ezra 9:6-15). The inter- marriage of the people, and especially of the priests, with idolatrous women was unfaithfulness to the purpose for which they had been restored from Babylon; a betrayal of the confidence reposed in them by Cyrus and his successors; a denial of the testimony of Zerubbabel and Jeshua (Ezra 4:3); it argued indifference to their national position, contempt of their Divine calling.
2. The demand for divorce seems inconsistent with Paul's counsel (1 Corinthians 7:14), and the hopeful charity on which it is based; with many of Christ's words, and the spirit of Christ's life; it seems to argue the terror of the separatist rather than the confidence of the strong believer. We must not, however, argue the question from a Christian, but from a Jewish, stand- point; it is as foolish to look into the Old Testament for modern ethics as for modern science. The immense moral force of the gospel renders possible a genial and tolerant spirit which was not possible to an earnest Jew. As a matter of fact, the seductions of idolatry had always proved stronger than the attraction of Judaism; the heathen corrupted the Hebrew, the Hebrew did not convert the heathen. Judaism, with all its signal merits, was not a missionary faith; its office was protest, not evangelisation; the spiritual power of the gospel was not in it—the cross, and resurrection, and the gift of the Holy Spirit. The presence of these forces in Christianity is the reason of its tolerant spirit; it moves freely in a world which it has power to change and sanctify; its work is not to protest, but to reclaim; the Son of man came not to judge the world, but to save the world. Some practical lessons:—
1. A lesson of wisdom. Force of character is needed as well as a pure religious faith to render Christian intercourse with the world a safe thing. The stronger will draw the weaker; and it is not always the Christian who is the stronger. "All things are lawful for me, but all things are not expedient. All things are lawful, but all things edify not. All things are lawful, but I will not be brought under the power of any."
2. No sacrifice is too great which is needed that we may preserve our spiritual integrity. Natural tastes and faculties—the eye, and hand, and foot; the tenderest ties—father and mother, sister and brother, wife and husband.
3. The true object of toleration. It is that the noblest, holiest influence may prevail. Christian tolerance is not indifference to truth and falsehood, evil and good; it is not a passive grace, a mere easy disposition; it is an intensely active, a missionary grace. It is bent on overcoming evil with good. If it were otherwise, it would neither be fidelity to God nor charity to man.—M.