EXPOSITION
THE NUMBER OF THOSE WHO WENT UP TO JERUSALEM WITH EZRA, AND THE NAMES OF THE CHIEF MEN (Ezra 8:1-15). This list is parallel with that of Ezra 2:3-15, and repeats for the most part the same family names, though not quite in the same order. The numbers are in each case very much smaller, never amounting to one-third, and sometimes falling below one-twelfth. At the utmost, three new families are mentioned as furnishing colonists those of Shechaniah (Ezra 2:5), Shelomith (Ezra 2:10), and Joab (Ezra 2:9); but in two of these cases the reading is doubtful Altogether, we may say that Ezra was accompanied to Jerusalem by members of the same families as Zerubbabel, but by fewer families, and by fewer members of each. Thus Ezra's list is much shorter than Zerubbabel's. It contains, however, more names of chiefs, eighteen such names being given, whereas in Zerubbabel's list there are, including Zerubbabel himself, only eleven. The entire number of adult male colonists who accompanied Ezra was, including Levites and Nethinim, 1773. Counting five to a family, this would give a total of nearly 9000 souls. Among the chief men, there is no name that is remarkable, excepting that of Hattush. "Hattush, of the sons of Shechaniah," is, beyond all reasonable doubt, the descendant of David mentioned in 1 Chronicles 3:22, who was a son of Shemaiah, and Zerubbabers great-great-grandson.
On the expression chief of the fathers see comment on Ezra 2:68.
Of the sons of Shechaniah. This clause should be attached to the preceding verse, since it refers to Hattush, who was Shechaniah's grandson; and Ezra 8:3 should begin with the words, "Of the sons of Pharosh, Zechariah."
A name has fallen out either between "Shechaniah" and "the son of Jahaziel," or between "of the sons" and "of Shechaniah." The Septuagint has, "Of the sons of Zattu, Shechaniah, the son of Jahaziel." Zattu is mentioned in Ezra 2:8.
Here again there is a similar omission of a name, which the Septuagint supplies by reading, "Of the sons of Bani, Shelomith, the son of Josiphiah." Bani appears as the head of a family in Ezra 2:10.
The last sons of Adonikam are probably his younger sons, whose descendants returned with Ezra, their elder brethren's families having returned with Zerubbabel.
DETAILS OF EZRA'S JOURNEY FROM BABYLON TO JERUSALEM (Ezra 8:15). We gather from scattered statements in this passage—
1. That Ezra, with his companions, after a journey of nine days' duration, reached Ahava from Babylon on the ninth day of the first month;
2. That he rested three days at Ahava, and proclaimed a fast;
3. That he was there joined by a small number of Levites and a considerable body of Nethinims from the immediate neighbourhood;
4. That, on the twelfth day of the first month, he resumed his journey, and, though threatened by some opposition upon the way, arrived safely at his destination fourteen weeks after he quitted Ahava, and exactly four months after he had started from Babylon. The only other important fact mentioned is, that at Ahava twelve of the principal priests were selected by Ezra, and the royal offering of silver, gold, and vessels handed over to them for safe custody, after having been carefully weighed. The weights are recorded with Ezra's usual exactness in verses 26, 27.
1 gathered them together to the river that runneth to Ahava. The "river that runneth to Ahava" is now generally identified with the Is of Herodotus, a small stream flowing into the Euphrates from the east, at a point where stood a city of the same name, distant (according to Herodotus) eight days' journey from Babylon. The city appears to be mentioned under the slightly variant forms of Ava (עַוָּא) and Ivah (עִוָּה) in the Second Book of Kings (17:24; 19:13). It is called Aia, or Aba, by the LXX.; Ihi in the Talmud; Aei by Isidore of Charax. The modern name is Hit. The town has always been one of some importance in connection with the bitumen springs of the neighbourhood. Ezra s reason for selecting the place as a halting-point seems to have been the fact that many Jews were settled in the district (see verse 17). We abode in tents. A large caravan, like Ezra's, even when it reached a town, would pitch its tents outside, and remain in them rather than scatter itself among the khans and caravanserais. The phrase is therefore to be understood literally. I viewed the people. Rather, "I looked among the people"—I looked to see whether there were any Levites or no. ("Quaesivi in populo et in sacerdotibus de filiis Levi."—Vulg.) And found there none of the sons of Levi. It is difficult to account for the fact; but there seems certainly to have been a special disinclination to return to Jerusalem on the part of the Levites. Only seventy-four went up with Zerubbabel, when the priests who returned were 4289 (Ezra 2:36-15); and now there was not a single one in the whole of Ezra's band. Did the jealous spirit of Korah (Numbers 16:8-4) still animate the great body of the tribe?
Iddo, the chief at the place Casiphia. Not "the Caspian" certainly; nor even "Casvin," which is at least 400 miles from Hit by the nearest route, but some Babylonian village in the vicinity of Ahava, not otherwise known to us. Unto Iddo, and to his brethren the Nethinims. The "and" here is rightly supplied. It has fallen out in consequence of the word Iddo ending with the same letter. Iddo, though the head man of the village under the Persians, belonged by descent to the comparatively low grade of the Nethinims.
By the good hand of our God upon us. This is Ezra's usual mode of acknowledging the good providence and favour of Almighty God (see Ezra 7:6, Ezra 7:9, Ezra 7:27; and Ezra 8:31). Similar expressions occur also in Nehemiah (Nehemiah 2:8, Nehemiah 2:18), but not elsewhere in Scripture. A man of understanding. In the Hebrew Ish-sekel, which some take for a proper name, but without any necessity. No such name is known to have existed; and the real name of "the man of understanding" appears to have been "Sherebiah," who is mentioned more than once in Nehemiah (Nehemiah 8:7; Nehemiah 9:4, Nehemiah 9:5) as a chief Levite. And Sherebiah should be simply "Sherebiah." The preposition "and" (Hebrew ) ן has been inserted by a careless copyist.
The Nethinims, whom David and the princes had appointed. We learn this fact from the present passage only; since neither in Kings nor Chronicles is there any mention made of David's adding to the hieroduli, or temple servants. It is, however, quite in accordance with his other arrangements that he should have done so. The original Nethinims were the Gibeonites (Joshua 9:23). All … were expressed by name. Iddo sent to Ezra a list of the Nethinims, which, however, he does not think it necessary to insert.
HOMILETICS
The rendezvous, or the second muster.
We have been told twice before in this story that Ezra went up from Babylon to Jerusalem (Ezra 7:6-15, Ezra 7:9), and that he did not go by himself. But we only now enter upon the actual details of this second and supplementary expedition. Who were those that went up with him? And what was the nature of the first step which he and they took in common? We may answer these questions in the opposite order. The first step was to meet Ezra at the river or town of Ahava, situated, it is supposed, on the road to Jerusalem via Carchemish, and far enough off from Babylon to ensure comparative quiet and proper discrimination. Those who came consisted of two principal detachments, one of which came to the spot not only before the other, but in a somewhat different way. We may describe the first detachment as one in which we find the first last; the second as being one in which we find the last first.
I. THE FIRST LAST. Who might be expected to be foremost in a case of this kind? Where do we find them in actual fact? Let us consider this—
1. As to family. Judging by all analogy, the family of David, the royal family of Judah, ought to have been foremost in such a matter. Who so likely to feel the evils of captivity as the heirs to a throne? Who so eager to return from banishment (one would suppose) as those who had been banished at once from dignity and from home? The previous return, also, under the edict of Cyrus, seems to bear out this idea. Though no figure there is so prominent as that of Ezra is here, yet the most prominent of all those there mentioned is that of Zerubbabel, the lineal descendant of David, and representative of his house. Under his Babylonian name of Sheshbazzar he is the only person mentioned by name as returning in Ezra 1:1-15; and be comes first of all in the detailed catalogue of Ezra 2:1-15. Most probably, also, judging from what we read long afterwards of the descendants of David in Luke 2:4, the 123 returning "men of Bethlehem" mentioned in Ezra 2:21 in a later part of the same catalogue were kinsmen of his. In the present instance, on the other hand, we find apparent mention in Ezra 2:2, Ezra 2:3 of only one of this same royal family as returning, viz; Hattush, of the sons of Shechaniah. Also we find even this solitary specimen of that royal race only occupying the third place on the list of those named. Whatever the reasons, therefore, this is the fact, that the family first in rank and genealogy appears anything but first here either in importance or position. Is it the beginning of that descent which ends long after with finding David's greatest descendant as a "carpenter's son"?
(2) As to class. Here, also, judging from analogy, the class to take the lead in a journey to the centre and heart of Jewish worship and faith would be that class to which belonged exclusively, in its various ramifications, the administration of worship. Such, we find, too, in the previous expedition, was the ease on the whole. The Levites then, it is true, were not many either in number or in proportion, when all told; but the priests then, though all belonging, apparently, to only four out of the whole twenty-four courses, were very many in proportion. The exact numbers of both (Wordsworth) were 350 Levites and 4200 priests, out of a total of 42,300 Israelites, the priests, therefore, constituting about one-tenth of the whole (Ezra 2:36-15, Ezra 2:64). A very large proportion, if we bear in mind that the priests represented only one family (that of Aaron) out of two families (those of Aaron and Moses), both sprung from Amram, one of the eight grandsons of Levi; a state of things, it will be easily seen, which would probably make the priests about one-sixteenth of one tribe, instead of being, as in this ease, one-tenth of the whole assemblage. In contrast to this, in the present ease, though something more than twelve priests, judging from Ezra 2:24, must have been present, only two, exclusive of Ezra himself, were thought worthy of being named (see verse 2), those who accompanied them (if any really did) being not referred to or even mentioned, as was the ease before in Ezra 2:36-15, and as is the case also here as to all the other Israelitish families referred to in Ezra 2:3-15. The ease as to the Levites is still more surprising. Not only were none numbered in this first detachment; none at all after three days' search were even to be found (end Ezra 2:15). They were "conspicuous by their absence." Other families of Israelites that had sent up members before were doing the same now (comp. Ezra 2:3-15 with Ezra 2:3 seq.); one such family, apparently, their very last man (Ezra 2:13); but no Levitical family had done anything of the kind. Many lay Israelites, a few priests, no Levites at all. Altogether, this is the most notable feature in this detachment as here reviewed by Ezra (verse 15), viz; that those who should have been in the van of all are either, as it were, in the rear, or else not present at all.
II. THE LAST FIRST. This will be seen by considering the steps taken by Ezra to remedy the state of things just described. We find that he went
(1) to the right quarter, viz; to a place called Casiphia (possibly the "White House," from keseph, white), the geography of which is unknown, but which may have been (Wordsworth and others) a kind of college for Levites, or at any rate a place where many dwelt in company with their associates the Nethinims, and under the presidency of one Iddo, either himself perhaps a Levite, or even a Nethinim (comp. "his brethren," verse 17), of high repute. Also he sent
(2) by the right sort of messengers, viz; by a considerable body of them, even eleven well-known men, likely therefore to be of weight. Also by men well qualified, being men accustomed to command ("chief"), and yet prepared to obey ("with commandment"); some of them, further, being accustomed to teach ("men of understanding" = teachers—1 Chronicles 15:22; 1 Chronicles 25:8; Nehemiah 8:7, Nehemiah 8:9, etc; Kiel), yet not unwilling to be taught, and to have words put in their mouth; thus showing, as noticed before, that Ezra understood men as well as books.
(3) With the right kind of result.
(a) As to number, bringing back 258 pilgrims in all;
(b) as to qualifications, all brought back being such "ministers" (verse 17) as were sought;
(c) as to variety, being both Levites and their assistants;
(d) as to character, being all men of resolution and purpose, whose "names" (end verse 20) would be given as those of men whose minds were made up.
Also, among these, two especially of much note, viz; Sherebiah and Hashabiah (comp. verse 24, and Nehemiah 8:7; Nehemiah 9:4; Nehemiah 10:11, Nehemiah 10:12; Nehemiah 12:24), the first named especially being a man of such acknowledged judgment and learning that his coming was regarded as a special mark of God's providential goodness (so we understand, with many, begin, verse 18). Thus conspicuously were the "last first;" thus happily were the vacant places in Ezra's company, as it were, more than supplied—Ezra himself being judge.
In CONCLUSION, we may see here—
1. How important religious movements often begin, viz; with the comparatively undistinguished, the rank and file. So with John the Baptist (Matthew 21:26), and our Lord himself (Mark 12:37; John 7:48). Both cases seem referred to in Matthew 21:31, Matthew 21:32.
2. How they are often perfected afterwards, viz; by the coming in then of distinguished persons assuming the lead of the whole. So amongst those baptized by John came Jesus among the last (Luke 3:21). See, also, in regard to the burial of Christ, how the two "counsellors," Joseph and Nicodemus, then interfered. And, finally, in the preaching of the gospel, how Paul was "born" last and became the first (1 Corinthians 15:8-46; 2 Corinthians 11:5, 2 Corinthians 11:23, etc.; Galatians 2:5, Galatians 2:8).
3. How all so assisting have their peculiar points, both good and evil. Some are to be praised for forwardness (2 Corinthians 9:2), some for steadiness when begun; some to be blamed for backwardness, some for fickleness, as the Galatians. So John is first to reach the sepulchre, Peter first to go in.
4. How perfect the impartiality of the Scriptural record. All this, so little to the credit of the Levites, written by a Levitical hand. Comp. story of Genesis 34:1; also Genesis 49:5-1, as recorded by Moses, himself a Levite.
5. How devoutly humble its spirit. Every advantage is attributed to the good hand of our God (1 Corinthians 15:10; Psalms 115:1; Philippians 2:13).
HOMILIES BY J.S. EXELL
The Church preparing itself for duty.
I. THAT IT IS PREPARED BY COMING OUT FROM A HUMILIATING CAPTIVITY. "This is the genealogy of them that went up with me from Babylon" (Ezra 8:1). Ezra and his comrades must quit the scene of their captivity before they can carry the sacred vessels to Jerusalem; the Church must arise and leave its moral Babylon before it can serve God in successful enterprise.
II. THAT IT IS PREPARED BY PRAYERFUL SOLITUDE. "To the river that runneth to Ahava" (verse 15).
1. Sacred solitude. Not the solitude of the misanthrope.
2. Prayerful solitude. Seeking guidance before setting out for Jerusalem.
3. Thoughtful solitude. Counting the cost of the journey to Jerusalem.
4. Active solitude. Ezra inspected the people and the priests, and finding none of the sons of Levi, successfully sent for them.
5. Friendly solitude. The companionships of heaven were with Ezra and his company by the river. Such solitude cannot fail to prepare the Church for duty.
III. THAT IT IS PREPARED BY THE PROVIDENTIAL GIFT OF TALENT (verse 18).
1. Talent required. Ezra inspected his company. God requires ability in the work of his Church. Ministers should see that the Church has the requisite capability for its work.
2. Talent varied. "The people, the priests, the Levites." The Church needs combined capabilities; the lower as well as the higher; the Levites as well as the priests.
3. Talent absent. "And found there none of the sons of Levi."
4. Talent sought. Ministers should endeavour to bring talent into the Church.
5. Talent obtained providentially. "And by the good hand of our God upon us they brought us a man of understanding." Thus God prepares the Church for duty.
IV. THAT IT IS PREPARED BY THE ENERGY OF ONE DEVOUT MAN. "And I gathered them together" (verse 15). Who was this man? He was a "ready scribe." He had "prepared his heart to seek the law of the Lord" (Ezra 7:10). Such men are competent to prepare the Church for duty; they have first prepared themselves.
1. The power of sanctified individuality in the Church.
2. The use God makes of a sanctified individuality in the Church.
3. The wisdom of a sanctified individuality in the Church. It discovers the absent Levites.
4. The authority of a sanctified individuality in the Church. It sends for the Levites and they come.—E.
HOMILIES BY J.A. MACDONALD
The halt at the Ahava.
The journey of the children of Israel from Babylon to Jerusalem may be viewed, like that of their fathers from Egypt to Canaan, as a type of the pilgrimage of Christians from the abominations and miseries of the sinful world to the purity and happiness of heaven. In this view the halt at the "river that runneth to Ahava" may suggest—
I. THAT WE SHOULD HAVE SEASONS FOR REELECTION.
1. The halt furnished Ezra with such a season.
(1) It gave him an opportunity for "viewing the people and the priests." His purpose was to see how the company he conducted would be useful in recruiting the colony at Jerusalem. Christians should consider of what service may they be to the Church of the firstborn in heaven.
(2) The value of service is measured by sympathy with its purposes. Therefore we should cultivate fellowship with God and with the purest and noblest of his people.
2. The review discovered to Ezra a want of Levites in the company.
(1) There were priests there who were Levites. But the priests had functions of their own distinct from those of the Levites who were not of the family of Aaron.
(2) There were no Levites who were not priests. These too had their own proper functions.
(3) As in Jerusalem there was work for every order of sacred person, so should there be in the Church. So will there be in Jerusalem above. Query—Do we, as Ezra did, reflect upon the needs of God's Church? Is God's cause ours, as it was his?
II. THAT REFLECTION SHOULD LEAD TO ACTION.
1. Ezra resolved upon a mission.
(1) There were Levites still in Babylon. So are there Christians mingled with the communities of Antichrist.
(2) The Levites were congregated at Casiphia. This word comes from a root which denotes silver. Some think Casiphia meant the Caspian Mountains, in the silver mines of which these Levites were working. Others construe it to mean Silver Street, possibly some bazaar in Babylon in which silversmiths conducted trade. How characteristic of the sons of Levi to be where precious metals are exchanged!
2. The mission he resolved upon he organised.
(1) He chose "chief men" for his missionaries. If Providence has given men high social position, its influence should be devoted to the ministry of his message.
(2) He also summoned "men of understanding." The world should not so monopolise the talent of our sons that only the refuse, the imbeciles, are given to the Church. There is scope in the message of God for the greatest ability.
(3) "Men of understanding" here are not only those of good natural parts, but those who are skilled in the teaching of God's law (Nehemiah 10:28, Nehemiah 10:29).
3. He then instructed his missioners.
(1) He sent them "with commandment unto Iddo, the chief at the place of Casiphia." Calls to the service of God come with authority. Ministers of the gospel are ambassadors for Christ (2 Corinthians 5:20).
(2) He sent them with arguments. He "put words into their mouths." The import of the words is suggested in the end to be accomplished, viz; "that they should bring unto us ministers for the house of God." Surely the service of God in his house is far more important than the trade in Silver Street.
III. THAT WELL-DIRECTED EFFORT WILL INSURE SUCCESS.
1. The missioners returned, having gained over "a man of understanding."
(1) This achievement is put in the forefront. This son of Mahli was evidently a great acquisition to Ezra.
(2) A man of understanding is an acquisition to any cause. How valuable to the cause of order is the influence of such an one!
2. Thirty-eight Levites are next mentioned.
(1) The "man of understanding" is mentioned before Sherebiah, Hashabiah, and Jeshaiah, with their sons and brethren, perhaps because of the influence he may have exerted in bringing them over. A man is not only valuable for what he is, but for what he does.
(2) We have Sherebiah the Levite again mentioned amongst them that made religious confession of God's goodness and their own wickedness (see Nehemiah 9:5).
3. Then follow 220 Nethinims.
(1) Here is an acquisition for which Ezra had not asked. God does for us more than we ask (l Corinthians Ezra 2:9; Ephesians 3:20).
(2) All success is from God. Ezra recognised this (verse 18). Let us follow his good example.—J.A.M.