Read-Post Through the Bible

[daniel1212av]

  Ezra 5 -
Haggai and Zechariah the prophets encourage Zerubbabel and Jeshua to proceed with the building of the temple, Ezr_5:1, Ezr_5:2. Tatnai, the governor of the provinces on this side the Euphrates, and his companions, inquire by what authority they do this, Ezr_5:3-5. They write to Darius; a copy of the letter, Ezr_5:6-16. They request to know how they are to proceed, Ezr_5:17. — Clarke 

Ezra 5 -
We left the temple-work at a full stop; but, being God's work, it shall be revived, and here we have an account of the reviving of it. It was hindered by might and power, but it was set a-going again “by the Spirit of the Lord of hosts.” Now here we are told how that blessed Spirit,  I. Warmed its cool-hearted friends and excited them to built (Ezr_5:1, Ezr_5:2).  II. Cooled its hot-headed enemies, and brought them to better tempers; for, though they secretly disliked the work as much as those in the foregoing chapter, yet,  1. They were more mild towards the builders (Ezr_5:3-5).  2. They were more fair in their representation of the matter to the king, of which we have here an account (Ezr_5:6-17).b-h

Ezr 5:1-2 
The building of the temple was stopped about fifteen years. Then they had two good ministers, who urged them to go on with the work. It is a sign that God has mercy in store for a people, when he raises up prophets to be helpers in the way and work of God, as guides, overseers, and rulers. In Haggai, we see what great things God does by his word, which he magnifies above all his name, and by his Spirit working with it. — MHCC

Ezr 5:1-2 
Some reckon that the building of the temple was suspended for only nine years; I am willing to believe that fifteen years were the utmost. During this time they had an altar and a tabernacle, which no doubt they made use of. When we cannot do what we would we must do what we can in the service of God, and be sorry we can do no better. But the counsellors that were hired to hinder the work (Ezr_4:5) told them, and perhaps with a pretence to inspiration, that the time had not come for the building of the temple (Hag_1:2), urging that it was long ere the time came for the building of Solomon's temple; and thus the people were made easy in their own ceiled houses, while God's house lay waste. Now here we are told how life was put into that good cause which seemed to lie dead.

I. They had two good ministers, who, in God's name, earnestly persuaded them to put the wheel of business in motion again. Observe,

1. Who these ministers were, namely, the prophets Haggai and Zechariah, who both began to prophesy in the second year of Darius, as appears, Hag_1:1; Zec_1:1. Note,

(1.) The temple of God among men is to be built by prophecy, not by secular force (that often hinders it, but seldom furthers it), but by the word of God. As the weapons of our warfare, so the instruments of our building, are not carnal, but spiritual, and they are the ministers of the gospel that are the master-builders. (2.) It is the business of God's prophets to stir up God's people to that which is good, and to help them in it, to strengthen their hands, and, by suitable considerations fetched from the word of God, to quicken them to their duty and encourage them in it.

(3.) It is a sign that God has mercy in store for a people when he raises up prophets among them to be their helpers in the way and work of God, their guides, overseers, and rulers.

2. To whom they were sent. They prophesied unto the Jews (for, as to them pertained the giving of the law, so also the gift of prophecy, and therefore they are called the children of the prophets, Act_3:25, because they were educated under their tuition and instruction), even unto them, upon them, even upon them (so it is in the original), as Ezekiel prophesied upon the dry bones, that they might live, Eze_37:4. They prophesied against them (so bishop Patrick), for they reproved them because they did not build the temple. The word of God, if it be not received now as a testimony to us, will be received now as a testimony to us, will be received another day as a testimony against us, and will judge us.

3. Who sent them. They prophesied in the name, or (as some read it) in the cause, or for the sake, of the God of Israel; they spoke by commission from him, and argued from his authority over them, his interest in them, and the concern of his glory among them.

II. They had two good magistrates, who were forward and active in this work. Zerubbabel their chief prince, and Jeshua their chief priest, Ezr_5:2. Those that are in places of dignity and power ought with their dignity to put honour upon and with their power to put life into every good work: thus it becomes those that preceded, and those that preside, with an exemplary care and zeal to fulfil all righteousness and to go before in a good work. These great men thought it no disparagement to them, but a happiness, to be taught and prescribed to by the prophets of the Lord, and were glad of their help in reviving this good work. Read the first chapter of the prophecy of Haggai here (for that is the best comment on these two verses) and see what great things God does by his word, which he magnifies above all his name, and by his Spirit working with it. — Henry

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  Ezr 5:3-17 
While employed in God's work, we are under his special protection; his eye is upon us for good. This should keep us to our duty, and encourage us therein, when difficulties are ever so discouraging. The elders of the Jews gave the Samaritans an account of their proceedings. Let us learn hence, with meekness and fear, to give a reason of the hope that is in us; let us rightly understand, and then readily declare, what we do in God's service, and why we do it. And while in this world, we always shall have to confess, that our sins have provoked the wrath of God. All our sufferings spring from thence, and all our comforts from his unmerited mercy. However the work may seem to be hindered, yet the Lord Jesus Christ is carrying it on, his people are growing unto a holy temple in the Lord, for a habitation of God through the Spirit. — MHCC

Ezr 5:3-17 We have here,

I. The cognizance which their neighbours soon took of the reviving of this good work. A jealous eye, it seems, they had upon them, and no sooner did the Spirit of God stir up the friends of the temple to appear for it than the evil spirit stirred up its enemies to appear against it. While the people built and ceiled their own houses their enemies gave them no molestation (Hag_1:4), though the king's order was to put a stop to the building of the city (Ezr_4:21); but when they fell to work again at the temple then the alarm was taken, and all heads were at work to hinder them, Ezr_5:3, Ezr_5:4. The adversaries are here named: Tatnai and Shethar-boznai. The governors we read of (ch. 4) were, it is probable, displaced at the beginning of this reign, as is usual. It is the policy of princes often to change their deputies, proconsuls, and rulers of provinces. These, though real enemies to the building of the temple, were men of better temper than the other, and made some conscience of telling truth. If all men have not faith (2Th_3:2), it is well some have, and a sense of honour. The church's enemies are not all equally wicked and unreasonable. The historian begins to relate what passed between the builders and those inquisitors (Ezr_5:3, Ezr_5:4), but breaks off his account, and refers to the ensuing copy of the letter they sent to the king, where the same appears more fully and at large, which he began to abridge (Ezr_5:4), or make an extract out of, though, upon second thoughts, he inserted the whole.

II. The care which the divine Providence took of this good work (Ezr_5:5): The eye of their God was upon the elders of the Jews, who were active in the work, so that their enemies could not cause them to cease, as they would have done, till the matter came to Darius. They desired they would only cease till they had instructions from the king about it. But they would not so much as yield them that, for the eye of God was upon them, even their God. And,

1. That baffled their enemies, infatuated and enfeebled them, and protected the builders from their malicious designs. While we are employed in God's work we are taken under his special protection; his eye is upon us for good, seven eyes upon one stone in his temple; see Zec_3:9; Zec_4:10.

2. That quickened them. The elders of the Jews saw the eye of God upon them, to observe what they did and own them in what they did well, and then they had courage enough to face their enemies and to go on vigorously with their work, notwithstanding all the opposition they met with. our eye upon God, observing his eye upon us, will keep us to our duty and encourage us in it when the difficulties are ever so discouraging.

III. The account they sent to the king of this matter, in which we may observe,

1. How fully the elders of the Jews gave the Samaritans an account of their proceedings. They, finding them both busy and prosperous, that all hands were at work to run up this building and that it went on rapidly, put these questions to them: - “By what authority do you do these things, and who gave you that authority? Who set you to work? Have you that which will bear you out?” To this they answered that they had sufficient warrant to do what they did; for,

(1.) “We are the servants of the God of heaven and earth. The God we worship is not a local deity, and therefore we cannot be charged with making a faction, or setting up a sect, in building this temple to his honour: but we pay our homage to a God on whom the whole creation depends, and therefore ought to be protected and assisted by all and hindered by none.” It is the wisdom as well as duty of kings to countenance the servants of the God of heaven.

(2.) “We have a prescription to this house; it was built for the honour of our God by Solomon many ages ago. It is no novel invention of our own; we are but raising the foundations of many generations,” Isa_58:12.

(3.) “It was to punish us for our sins that we were, for a time, put out of the possession of this house; not because the gods of the nations had prevailed against our God, but because we had provoked him (Ezr_5:12), for which he delivered us and our temple into the hands of the king of Babylon, but never intended thereby to put a final period to our religion. We were only suspended for a time, not deprived for ever.”

(4.) “We have the royal decree of Cyrus to justify us and bear us out in what we do. He not only permitted and allowed us, but charged and commanded us to build this house (Ezr_5:13), and to build it in its place (Ezr_5:15), the same place where it had stood before.” He ordered this, not only in compassion to the Jews, but in veneration of their God, saying, He is the God. He also delivered the vessels of the temple to one whom he entrusted to see them restored to their ancient place and use, Ezr_5:14. And they had these to show in confirmation of what they alleged.

(5.) “The building was begun according to this order as soon as ever we had returned, so that we have not forfeited the benefit of the order for want of pursuing it in time; still it has been in building, but, because we have met with opposition, it is not finished.” But, observe, they mention not the falsehood and malice of the former governors, nor make any complaint of them, though they had cause enough, to teach us not to render bitterness for bitterness, nor the most just reproach for that which is most unjust, but to think it enough if we can obtain fair treatment for the future, without an invidious reference to former injuries, Ezr_5:16. This is the account they give of their proceedings, not asking what authority they had to examine them, nor upbraiding them with their idolatry, and superstitions, and medley religion. Let us learn hence with meekness and fear to give a reason of the hope that is in us (1Pe_3:15), rightly to understand, and then readily to declare, what we do in God's service and why we do it.

2. How fairly the Samaritans represented this to the king.

(1.) They called the temple at Jerusalem the house of the great God (Ezr_5:8 ); for though the Samaritans, as it should seem, had yet gods many and lords many, they owned the God of Israel to be the great God, who is above all gods. “It is the house of the great God, and therefore we dare not oppose the building of it without orders from thee.”

(2.) They told him truly what was done, not stating, as their predecessors did, that they were fortifying the city as if they intended war, but only that they were rearing the temple as those that intended worship, Ezr_5:8. (3.) They fully represented their plea, told him what they had to say for themselves, and were willing that the cause should be set in a true light. (4.) They left it to the king to consult the records whether Cyrus had indeed made such a decree, and then to give directions as he should think fit, Ezr_5:17. We have reason to think that if Artaxerxes, in the foregoing chapter, had had the Jews' cause as fairly represented to him as it was here to Darius, he would not have ordered the work to be hindered. God's people could not be persecuted if they were not belied, could not be baited if they were not dressed up in bears' skins. Let but the cause of God and truth be fairly stated, and fairly heard, and it will keep its ground. — Henry

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  (Ezra 6)  "Then Darius the king made a decree, and search was made in the house of the rolls, where the treasures were laid up in Babylon. {2} And there was found at Achmetha, in the palace that is in the province of the Medes, a roll, and therein was a record thus written: {3} In the first year of Cyrus the king the same Cyrus the king made a decree concerning the house of God at Jerusalem, Let the house be builded, the place where they offered sacrifices, and let the foundations thereof be strongly laid; the height thereof threescore cubits, and the breadth thereof threescore cubits; {4} With three rows of great stones, and a row of new timber: and let the expenses be given out of the king's house: {5} And also let the golden and silver vessels of the house of God, which Nebuchadnezzar took forth out of the temple which is at Jerusalem, and brought unto Babylon, be restored, and brought again unto the temple which is at Jerusalem, every one to his place, and place them in the house of God. {6} Now therefore, Tatnai, governor beyond the river, Shetharboznai, and your companions the Apharsachites, which are beyond the river, be ye far from thence: {7} Let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in his place. {8} Moreover I make a decree what ye shall do to the elders of these Jews for the building of this house of God: that of the king's goods, even of the tribute beyond the river, forthwith expenses be given unto these men, that they be not hindered. {9} And that which they have need of, both young bullocks, and rams, and lambs, for the burnt offerings of the God of heaven, wheat, salt, wine, and oil, according to the appointment of the priests which are at Jerusalem, let it be given them day by day without fail: {10} That they may offer sacrifices of sweet savours unto the God of heaven, and pray for the life of the king, and of his sons. {11} Also I have made a decree, that whosoever shall alter this word, let timber be pulled down from his house, and being set up, let him be hanged thereon; and let his house be made a dunghill for this. {12} And the God that hath caused his name to dwell there destroy all kings and people, that shall put to their hand to alter and to destroy this house of God which is at Jerusalem. I Darius have made a decree; let it be done with speed.

{13} Then Tatnai, governor on this side the river, Shetharboznai, and their companions, according to that which Darius the king had sent, so they did speedily. {14} And the elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. {15} And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king. {16} And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy, {17} And offered at the dedication of this house of God an hundred bullocks, two hundred rams, four hundred lambs; and for a sin offering for all Israel, twelve he goats, according to the number of the tribes of Israel. {18} And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses.

{19} And the children of the captivity kept the passover upon the fourteenth day of the first month. {20} For the priests and the Levites were purified together, all of them were pure, and killed the passover for all the children of the captivity, and for their brethren the priests, and for themselves. {21} And the children of Israel, which were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek the LORD God of Israel, did eat, {22} And kept the feast of unleavened bread seven days with joy: for the LORD had made them joyful, and turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel."

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  Ezra 6 -
Darius orders search to be made for the edict of Cyrus, Ezr_6:1. It is found at Achmetha, Ezr_6:2. A transcript of this edict, Ezr_6:3-5. Darius confirms it, Ezr_6:6-12. Tatnai encourages the Jews to proceed; and they finish the temple in the sixth year of Darius, Ezr_6:13-15. They dedicate the temple, Ezr_6:16-18; keep the Passover, Ezr_6:19-21, and the feast of unleavened bread, Ezr_6:22. — Clarke 

Ezra 6 -
How solemnly the foundation of the temple was laid we read in Ezr_3:1-13. How slowly the building went on, and with how much difficulty, we found in ch. 4 and 5. But how gloriously the topstone was at length brought forth with shoutings we find in this chapter; and even we, at this distance of time, when we read of it, may cry, “Grace, grace to it.” As for God, his work is perfect; it may be slow work, but it will be sure work. We have here,  I. A recital of the decree of Cyrus for the building of the temple (Ezr_6:1-5).  II. The enforcing of that decree by a new order from Darius for the perfecting of that work (Ezr_6:6-12).  III. The finishing of it thereupon (Ezr_6:13-15).  IV. The solemn dedication of it when it was built (Ezr_6:16-18), and the handselling of it (as I may say) with the celebration of the passover (Ezr_6:19-22). And now we may say that in Judah and Jerusalem things went well, very well. — Henry 

Ezr 6:1-12 
When God's time is come for fulfilling his gracious purposes concerning his church, he will raise up instruments to do it, from whom such good service was not expected. While our thoughts are directed to this event, we are led by Zechariah to fix our regard on a nobler, a spiritual building. The Lord Jesus Christ continues to lay one stone upon another: let us assist the great design. Difficulties delay the progress of this sacred edifice. Yet let not opposition discourage us, for in due season it will be completed to his abundant praise. He shall bring forth the head-stone thereof with shoutings, crying, Grace, grace unto it. — MHCC

Ezr 6:1-12  We have here,

I. The decree of Cyrus for the building of the temple repeated. To this the Samaritans referred because the Jews pleaded it, and perhaps hoped it would not be found, and then their plea would be over-ruled and a stop put to their work. Search was ordered to be made for it among the records; for, it seems, the tribes had not taken care to provide themselves with an authentic copy of it, which might have stood them in good stead, but they must appeal to the original. It was looked for in Babylon (Ezr_6:1), where Cyrus was when he signed it. But, when it was not found there, Darius did not make that a pretence to conclude that therefore there was no such decree, and thereupon to give judgment against the Jews; but it is probable, having himself heard that such a decree was certainly made, he ordered the rolls in other places to be searched, and at length it was found at Achmetha, in the province of the Medes, Ezr_6:2. Perhaps some that durst not destroy it, yet hid it there, out of ill will to the Jews, that they might lose the benefit of it. But Providence so ordered that it came to light; and it is here inserted, Ezr_6:3-5. 1. Here is a warrant for the building of the temple: Let the house of God at Jerusalem, yea, let that house be built (so it may be read), within such and such dimensions, and with such and such materials.

2. A warrant for the taking of the expenses of the building out of the king's revenue, Ezr_6:4. We do not find that they had received what was here ordered them, the face of things at court being soon changed.

3. A warrant for the restoring of the vessels and utensils of the temple, which Nebuchadnezzar had taken away (Ezr_6:5), with an order that the priests, the Lord's ministers, should return them all to their places in the house of God.

II. The confirmation of it by a decree of Darius, grounded upon it and in pursuance of it.

1. The decree of Darius is very explicit and satisfactory.

(1.) He forbids his officers to do any thing in opposition to the building of the temple. The manner of expression intimates that he knew they had a mind to hinder it: Be you far hence (Ezr_6:6); let the work of this house of God alone, Ezr_6:7. Thus was the wrath of the enemy made to praise God and the remainder thereof did he restrain.

(2.) He orders them out of his own revenue to assist the builders with money,

[1.] For carrying on the building, Ezr_6:8. Herein he pursues the example of Cyrus, Ezr_6:4.

[2.] For maintaining the sacrifices there when it was built, Ezr_6:9. He ordered that they should be supplied with every thing they wanted both for burnt-offerings and meat-offerings. He was content it should be a rent-charge upon his revenue, and ordered it to be paid every day, and this without fail, that they might offer sacrifices and prayers with them (for the patriarchs, when they offered sacrifice, called on the name of the Lord, so did Samuel, Elijah, and others) for the life (that is, the happiness and prosperity) of the king and his sons, Ezr_6:10. See here how he gives honour,

First, To Israel's God, whom he calls once and again the God of heaven.

Secondly, To his ministers, in ordering his commissioners to give out supplies for the temple service at the appointment of the priests. Those that thought to control them must now be, in this matter, at their command. It was a new thing for God's priests to have such an interest in the public money.

Thirdly, To prayer: That they may pray for the life of the king. He knew they were a praying people, and had heard that God was nigh to them in all that which they called upon him for. He was sensible he needed their prayers and might receive benefit by them, and was kind to them in order that he might have an interest in their prayers. It is the duty of God's people to pray for those that are in authority over them, not only for the good and gentle, but also for the forward; but they are particularly bound in gratitude to pray for their protectors and benefactors; and it is the wisdom of princes to desire their prayers, and to engage them. Let not the greatest princes despise the prayers of the meanest saints; it is desirable to have them for us, and dreadful to have them against us.

(3.) He enforces his decree with a penalty (Ezr_6:11): “Let none either oppose the work and service of the temple or withhold the supports granted to it by the crown upon pain of death. If any alter this decree, let him be (hanged before his own door as we say), hanged upon a beam of his own house, and, as an execrable man, let his house be made a dunghill.”

(4.) He entails a divine curse upon all those kings and people that should ever have any hand in the destruction of this house, Ezr_6:12. What he would not do himself for the protection of the temple he desired that God, to whom vengeance belongs, would do. This bespeaks him zealous in the cause; and though this temple was, at length, most justly destroyed by the righteous hand of God, yet perhaps the Romans, who were the instruments of that destruction, felt the effects of this curse, for that empire sensibly declined ever after.

2. From all this we learn, (1.) That the heart of kings is in the hand of God, and he turns it which way soever he pleases; what they are he makes them to be, for he is King of kings.

(2.) That when God's time has come for the accomplishing of his gracious purposes concerning his church he will raise up instruments to promote them from whom such good service was not expected. The earth sometimes helps the woman (Rev_12:16), and those are made use of for the defence of religion who have little religion themselves.

(3.) That what is intended for the prejudice of the church has often, by the overruling providence of God, been made serviceable to it, Phi_1:12. The enemies of the Jews, in appealing to Darius, hoped to get an order to suppress them, but, instead of that, they got an order to supply them. Thus out of the eater comes forth meat. The apocryphal Esdras (or Ezra), Book 1 ch. 3 and 4, gives another account of this decree in favour of the Jews, that Darius had vowed that if ever he came to the kingdom he would build the temple at Jerusalem, and that Zerubbabel, who was one of his attendants (whereas it is plain here that he was now at Jerusalem), for making an ingenious discourse before him on that subject (Great is the truth and will prevail), was told to ask what recompence he would, and asked only for this order, in pursuance of the king's vow. — Henry 

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  Ezr 6:13-22 
The gospel church, that spiritual temple, is long in the building, but it will be finished at last, when the mystical body is completed. Every believer is a living temple, building up himself in his most holy faith: much opposition is given to this work by Satan and our own corruptions. We trifle, and proceed in it with many stops and pauses; but He that has begun the good work, will see it performed. Then spirits of just men will be made perfect. By getting their sins taken away, the Jews would free themselves from the sting of their late troubles. Their service was with joy. Let us welcome holy ordinances with joy, and serve the Lord with gladness. — MHCC

Ezr 6:13-22  Here we have,

I. The Jews' enemies made their friends. When they received this order from the king they came with as much haste to encourage and assist the work as their predecessors had done to put a stop to it, Ezr_4:23. What the king ordered they did, and, because they would not be thought to do it with reluctance, they did it speedily, Ezr_6:13. The king's moderation made them, contrary to their own inclination, moderate too.

II. The building of the temple carried on, and finished in a little time, Ezr_6:14, Ezr_6:15. Now the elders of the Jews built with cheerfulness. For aught I know, the elders themselves laboured at it with their own hands; and, if they did, it was no disparagement to their eldership, but an encouragement to the other workmen.

1. They found themselves bound to it by the commandment of the God of Israel, who had given them power that they might use it in his service.

2. They found themselves shamed into it by the commandment of the heathen kings, Cyrus formerly, Darius now, and Artaxerxes some time after. Can the elders of the Jews be remiss in this good work when these foreign princes appear so warm in it? Shall native Israelites grudge their pains and care about this building when strangers grudge not to be at the expense of it? 3. They found themselves encouraged in it by the prophesying of Haggai and Zechariah, who, it is likely, represented to them (as bishop Patrick suggests) the wonderful goodness of God in inclining the heart of the king of Persia to favour them thus. And now the work went on so prosperously that, in four hears' time, it was brought to perfection. As for God, his work is perfect. The gospel church, that spiritual temple, is long in the building, but it will be finished at last, when the mystical body is completed. Every believer is a living temple, building up himself in his most holy faith. Much opposition is given to this work by Satan and our own corruptions. We trifle, and proceed in it with many stops and pauses; but he that has begun the good work will see it performed, and will bring forth judgment unto victory. Spirits of just men will be made perfect.

III. The dedication of the temple. When it was built, being designed only for sacred uses, they showed by an example how it should be used, which (says bishop Patrick) is the proper sense of the word dedicate. They entered upon it with solemnity and probably with a public declaration of the separating of it from common uses and the surrender of it to the honour of God, to be employed in his worship.

1. The persons employed in this service were not only the priests and Levites who officiated, but the children of Israel, some of each of the twelve tribes, though Judah and Benjamin were the chief, and the rest of the children of the captivity or transportation, which intimates that there were many besides the children of Israel, of other nations, who transported themselves with them, and became proselytes to their religion, unless we read it, even the remnant of the children of the captivity, and then, we may suppose, notice is hereby taken of their mean and afflicted condition, because the consideration of that helped to make them devout and serious in this and other religious exercises. A sad change! The children of Israel have become children of the captivity, and there appears but a remnant of them, according to that prediction (Isa_7:3), Shear-jashub - The remnant shall return.

2. The sacrifices that were offered upon this occasion were bullocks, rams, and lambs (Ezr_6:17), for burnt-offerings and peace-offerings; not to be compared, in number, with what had been offered at the dedication of Solomon's temple, but, being according to their present ability, they were accepted, for, after a great trial of affliction, the abundance of their joy, and their deep poverty, abounded to the riches of their liberality, 2Co_8:2. These hundreds were more to them than Solomon's thousands were to him. But, besides these, they offered twelve he-goats for sin-offerings, one for every tribe, to make atonement for their sins, which they looked upon as necessary in order to the acceptance of their services. Thus, by getting iniquity taken away, they would free themselves from that which had been the sting of their late troubles, and which, if not removed, would be a worm at the root of their present comforts.

3. This service was performed with joy. They were all glad to see the temple built and the concerns of it in so good a posture. Let us learn to welcome holy ordinances with joy and attend on them with pleasure. Let us serve the Lord with gladness. Whatever we dedicate to God, let it be done with joy that he will please to accept of it.

4. When they dedicated the house they settled the household. Small comfort could they have in the temple without the temple service, and therefore they set the priests in their divisions and the Levites in their courses, Ezr_6:18. Having set up the worship of God in this dedication, they took care to keep it up, and made the book of Moses their rule, to which they had an eye in this establishment. Though the temple service could not now be performed with so much pomp and plenty as formerly, because of their poverty, yet perhaps it was performed with as much purity and close adherence to the divine institution as ever, which was the true glory of it. No beauty like the beauty of holiness.

IV. The celebration of the passover in the newly-erected temple. Now that they were newly delivered out of their bondage in Babylon it was seasonable to commemorate their deliverance out of their bondage in Egypt. Fresh mercies should put us in mind of former mercies. We may suppose that they had kept the passover, after a sort, every year since their return, for they had an altar and a tabernacle. But they were liable to frequent disturbances from their enemies, were straitened for room, and had not conveniences about them, so that they could not do it with due solemnity till the temple was built; and now they made a joyful festival of it, it falling out in the next month after the temple was finished and dedicated, Ezr_6:19. Notice is here taken,

1. Of the purity of the priests and Levites that killed the passover, Ezr_6:20. In Hezekiah's time the priests were many of them under blame for not purifying themselves. But now it is observed, to their praise, that they were purified together, as one man (so the word is); they were unanimous both in their resolutions and in their endeavours to make and keep themselves ceremonially clean for this solemnity; they joined together in their preparations, that they might help one another, so that all of them were pure, to a man. The purity of ministers adds much to the beauty of their ministrations; so does their unity.

2. Of the proselytes that communicated with them in this ordinance: All such as had separated themselves unto them, had left their country and the superstitions of it and cast in their lot with the Israel of God, and had turned from the filthiness of the heathen of the land, both their idolatries and immoralities, to seek the Lord God of Israel as their God, did eat the passover. See how the proselytes, the converts, are described. They separated themselves from the filthiness of sin and fellowship with sinners, joined themselves with the Israel of God in conformity and communion, and set themselves to seek the God of Israel; and those that do so in sincerity, though strangers and foreigners, are welcome to eat of the gospel feast, as fellow-citizens with the saints and of the household of God.

3. Of the great pleasure and satisfaction wherewith they kept the feast of unleavened bread, Ezr_6:22. The Lord had made them joyful, had given them both cause to rejoice and hearts to rejoice. It was now about twenty years since the foundation of this temple was laid, and we may suppose the old men that then wept at the remembrance of the first temple were most of them dead by this time, so that now there were no tears mingled with their joys. Those that are, upon good grounds, joyful, have therefore reason to be thankful, because it is God that makes them to rejoice. He is the fountain whence all the streams of our joy flow. God has promised to all those who take hold of his covenant that he will make them joyful in his house of prayer. The particular occasion they had for joy at this time was that God had turned the heart of the emperor to them, to strengthen their hands. If those that have been, or who we feared would have been, against us, prove to be for us, we may rejoice in it as a token for good, that our ways please the Lord (Pro_16:7), and he must have the glory of it. — Henry

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  (Ezra 7)  "Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, {2} The son of Shallum, the son of Zadok, the son of Ahitub, {3} The son of Amariah, the son of Azariah, the son of Meraioth, {4} The son of Zerahiah, the son of Uzzi, the son of Bukki, {5} The son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest: {6} This Ezra went up from Babylon; and he was a ready scribe in the law of Moses, which the LORD God of Israel had given: and the king granted him all his request, according to the hand of the LORD his God upon him. {7} And there went up some of the children of Israel, and of the priests, and the Levites, and the singers, and the porters, and the Nethinims, unto Jerusalem, in the seventh year of Artaxerxes the king. {8} And he came to Jerusalem in the fifth month, which was in the seventh year of the king. {9} For upon the first day of the first month began he to go up from Babylon, and on the first day of the fifth month came he to Jerusalem, according to the good hand of his God upon him. {10} For Ezra had prepared his heart to seek the law of the LORD, and to do it, and to teach in Israel statutes and judgments.

{11} Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, even a scribe of the words of the commandments of the LORD, and of his statutes to Israel. {12} Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace, and at such a time. {13} I make a decree, that all they of the people of Israel, and of his priests and Levites, in my realm, which are minded of their own freewill to go up to Jerusalem, go with thee. {14} Forasmuch as thou art sent of the king, and of his seven counsellors, to inquire concerning Judah and Jerusalem, according to the law of thy God which is in thine hand; {15} And to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem, {16} And all the silver and gold that thou canst find in all the province of Babylon, with the freewill offering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem: {17} That thou mayest buy speedily with this money bullocks, rams, lambs, with their meat offerings and their drink offerings, and offer them upon the altar of the house of your God which is in Jerusalem. {18} And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your God. {19} The vessels also that are given thee for the service of the house of thy God, those deliver thou before the God of Jerusalem. {20} And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king's treasure house. {21} And I, even I Artaxerxes the king, do make a decree to all the treasurers which are beyond the river, that whatsoever Ezra the priest, the scribe of the law of the God of heaven, shall require of you, it be done speedily, {22} Unto an hundred talents of silver, and to an hundred measures of wheat, and to an hundred baths of wine, and to an hundred baths of oil, and salt without prescribing how much. {23} Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath against the realm of the king and his sons? {24} Also we certify you, that touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of God, it shall not be lawful to impose toll, tribute, or custom, upon them. {25} And thou, Ezra, after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not. {26} And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment.

{27} Blessed be the LORD God of our fathers, which hath put such a thing as this in the king's heart, to beautify the house of the LORD which is in Jerusalem: {28} And hath extended mercy unto me before the king, and his counsellors, and before all the king's mighty princes. And I was strengthened as the hand of the LORD my God was upon me, and I gathered together out of Israel chief men to go up with me."

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  Ezra 7 -
In the seventh year of Artaxerxes, king of Persia, Ezra goes up to Jerusalem; and with him certain of the priests, Levites, porters, and Nethinim: his character, Ezr_7:1-10. The letter and decree of Artaxerxes in behalf of the Jews, vv. 11-26. Ezra’s thanksgiving to God for these mercies, Ezr_7:27, Ezr_7:28. — Clarke   

Ezra 7 - Ezra's precious name saluted us, at first, in the title of the book, but in the history we have not met with it till this chapter introduces him into public action in another reign, that of Artaxerxes. Zerubbabel and Jeshua we will suppose, by this time, to have grown old, if not gone off; nor do we hear any more of Haggai and Zechariah; they have finished their testimony. What shall become of the cause of God and Israel when these useful instruments are laid aside? Trust God, who has the residue of the Spirit, to raise up others in their room. Ezra here, and Nehemiah in the next book, are as serviceable in their days as those were in theirs. Here is, 

I. An account, in general, of Ezra himself, and of his expedition to Jerusalem for the public good (Ezr_7:1-10). 

II. A copy of the commission which Artaxerxes gave him (v. 11-26). 

III. His thankfulness to God for it (Ezr_7:27, Ezr_7:28). The next chapter will give us a more particular narrative of his associates, his journey, and his arrival at Jerusalem. — Henry 

Ezr 7:1-10 
Ezra went from Babylon to Jerusalem, for the good of his country. The king was kind to him; he granted all his requests, whatever Ezra desired to enable him to serve his country. When he went, many went with him; he obtained favour from his king, by the Divine favour. Every creature is that to us, which God makes it to be. We must see the hand of God in the events that befall us, and acknowledge him with thankfulness. — MHCC

Ezr 7:11-26 
We have here the commission which the Persian emperor granted to Ezra, giving him authority to act for the good of the Jews; and it is very ample and full, and beyond what could have been expected. The commission runs, we suppose, in the usual form: Artaxerxes, King of kings. This however is too high a title for any mortal man to assume; he was indeed king of some kings, but to speak as if he were king of all kings was to usurp his prerogative who hath all power both in heaven and in earth. He sends greeting to his trusty and well-beloved Ezra, whom he calls a scribe of the law of the God of heaven (Ezr_7:12), a title which (it seems by this) Ezra valued himself by, and desired no other, no, not when he was advanced to the proconsular dignity. He reckoned it more his honour to be a scribe of God's law than to be a peer or prince of the empire. Let us observe the articles of this commission.

I. He gives Ezra leave to go up to Jerusalem, and as many of his countrymen as pleased to go up with him, Ezr_7:13. He and they were captives, and therefore they would not quit his dominions without his royal license.

II. He gives him authority to enquire into the affairs of Judah and Jerusalem, Ezr_7:14. The rule of his enquiry was to be the law of his God, which was in his hand. He must enquire whether the Jews, in their religion, had and did according to that law - whether the temple was built, the priesthood was settled, and the sacrifices were offered conformably to the divine appointment. If, upon enquiry, he found any thing amiss, he must see to get it amended, and, like Titus in Crete, must set in order the things that were wanting, Tit_1:5. Thus is God's law magnified and made honourable, and thus are the Jews restored to their ancient privilege of governing themselves by that law, and are no longer under the statutes that were not good, the statutes of their oppressors, Eze_20:25.

III. He entrusts him with the money that was freely given by the king himself and his counsellors, and collected among his subjects, for the service of the house of God, Ezr_7:15, Ezr_7:16.

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   1. Let this be taken notice of, (

1.) To the honour of God, as the one only living and true God;' for even those that worshipped other gods were so convinced of the sovereignty of the God of Israel that they were willing to incur expenses in order to recommend themselves to his favour. See Psa_45:12; Psa_68:26.

(2.) To the praise of this heathen king, that he honoured the God of Israel though his worshippers were a despicable handful of poor men, who were not able to bear the charges of their own religion and were now his vassals, and that, though he was not wrought upon to quit his own superstitions, yet he protected and encouraged the Jews in their religion, and did not only say, Be you warmed, and be you filled, but gave them such things as they needed.

(3.) To the reproach of the memory of the wicked kings of Judah. Those that had been trained up in the knowledge and worship of the God of Israel, and had his law and his prophets, often plundered and impoverished the temple; but here a heathen prince enriched it. Thus afterwards the gospel was rejected by the Jews, but welcomed by the Gentiles. See Rom_11:11, Through their fall salvation has come to the Gentiles. Act_13:46.

2. We are here told that Ezra was entrusted,

(1.) To receive this money and to carry it to Jerusalem; for he was a man of known integrity, whom they could confide in, that he would not convert to his own use the least part of that which was given to the public. We find Paul going to Jerusalem upon such an errand, to bring alms to his nation and offerings, Act_24:17.

(2.) To lay out this money in the best manner, in sacrifices to be offered upon the altar of God (Ezr_7:17), and in whatever else he or his brethren thought fit (Ezr_7:18), with this limitation only that it should be after the will of their God, which they were better acquainted with than the king was. Let the will of our God be always our rule in our expenses, and particularly in what we lay out for his service. God's work must always be done according to his will. Besides money, he had vessels also given him for the service of the temple, Ezr_7:19. Cyrus restored what of right belonged to the temple, but these were given over and above: thus it receiveth its own with usury. These he must deliver before the God of Jerusalem, as intended for his honour, there where he had put his name.

IV. He draws him a bill, or warrant rather, upon the treasurers on that side the river, requiring them to furnish him with what he had occasion for out of the king's revenues, and to place it to the king's account, Ezr_7:20, Ezr_7:22. This was considerately done; for Ezra, having yet to enquire into the sate of things, knew not what he should have occasion for and was modest in his demand. It was also kindly done, and evinced a great affection to the temple and a great confidence in Ezra. It is the interest of princes and great men to use their wealth and power for the support and encouragement of religion. What else are great revenues good for but that they enable men to do much good of this kind if they have but hearts to do it?

V. He charges him to let nothing be wanting that was requisite to be done in or about the temple for the honour of the God of Israel. Observe, in this charge (Ezr_7:23),

1. How honourably he speaks of God. He had called him before the God of Jerusalem; but here, lest it should be thought that he looked upon him as a local deity, he calls him twice, with great veneration, the God of heaven.

2. How strictly he eyes the word and law of God, which, it is likely, he had read and admired: “Whatsoever is commanded by your God” (whose institutions, though he wrote himself King of kings, he would not presume in the least iota or tittle to alter or add to) “let it be done, let it be diligently done, with care and speed.” And,

3. How solicitously he deprecates the wrath of God: Why should there be wrath against the realm? The neglect and contempt of religion bring the judgments of God upon kings and kingdoms; and the likeliest expedient to turn away his wrath, when it is ready to break out against a people, is to support and encourage religion. Would we secure our peace and prosperity? Let us take care that the cause of God be not starved.

VI. He exempts all the ministers of the temple from paying taxes to the government. From the greatest of the priests to the least of the Nethinim, it shall not be lawful for the king's officers to impose that toll, tribute, or custom upon them, which the rest of the king's subjects paid, Ezr_7:24. This put a great honour upon them as free denizens of the empire, and would gain them respect as favourites of the crown; and it gave them liberty to attend their ministry with more cheerfulness and freedom. We suppose it was only what they needed for themselves and their families, and the maintenance of their ministry, that was hereby allowed to come to them custom-free. If any of them should take occasion from this privilege to meddle in trade and merchandise, they justly lost the benefit of it.

VII. He empowers Ezra to nominate and appoint judges and magistrates for all the Jews on that side the river, Ezr_7:25, Ezr_7:26. It was a great favour to the Jews to have such nobles of themselves, and especially to have them of Ezra's nomination.

1. All that knew the laws of Ezra's God (that is, all that professed the Jewish religion) were to be under the jurisdiction of these judges, which intimates that they were exempted from the jurisdiction of the heathen magistrates.

2. These judges were allowed and encouraged to make proselytes: Let them teach the laws of God to those that do not know them. Though he would not turn Jew himself, he cared not how many of his subjects did.

3. They were authorized to enforce the judgments they gave, and the orders they made, conformable to the law of God (which was hereby made the law of the king), with severe penalties - imprisonment, banishment, fine, or death, according as their law directed. They were not allowed to make new laws, but must see the laws of God duly executed; and they were entrusted with the sword in order that they might be a terror to evil doers. What could Jehoshaphat, or Hezekiah, or David himself, as king, have done more for the honour of God and the furtherance of religion? — Henry 

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  Ezr 7:27-28  Two things Ezra blessed God for:

1. For his commission. If any good appear in our hearts, or in the hearts of others, we must own that God put it there, and bless him; it is he that worketh in us, both to will and to do that which is good.

2. For his encouragement: God has extended mercy to me. Ezra was a man of courage, yet he ascribed this not to his own heart, but to God's hand. If God give us his hand, we are bold and cheerful; if he withdraw it, we are weak as water. Whatever we are enabled to do for God and those around us, God must have all the glory. — MHCC

Ezr 7:27-28 
Ezra cannot proceed in his story without inserting his thankful acknowledgement of the goodness of God to him and his people in this matter. As soon as he has concluded the king's commission, instead of subjoining, God save the king (though that would have been proper enough), he adds, Blessed be the Lord; for we must in every thing give thanks, and, whatever occurrences please us, we must own God's hand in them, and praise his name. Two things Ezra blessed God for: -

1. For his commission. We suppose he kissed the king's hand for it, but that was not all: Blessed be God (says he) that put such a thing as this into the king's heart. God can put things into men's hearts which would not arise there of themselves, and into their heads too, both by his providence and by his grace, in things pertaining both to life and godliness. If any good appear to be in our own hearts, or in the hearts of others, we must own it was God that put it there, and bless him for it; for it is he that worketh in us both to will and to do that which is good. When princes and magistrates act for the suppression of vice, and the encouragement of religion, we must thank God that put it into their hearts to do so, as much as if they had granted us some particular favour. When God's house was built Ezra rejoiced in what was done to beautify it. We read not of any orders given to paint or gild it, or to garnish it with precious stones, but to be sure that the ordinances of God were administered there constantly, and carefully, and exactly according to the institution; and that was indeed the beautifying of the temple.

2. For the encouragement he had to act in pursuance of his commission (Ezr_7:28): He has extended mercy to me. The king, in the honour he did him, we may suppose, had an eye to his merit, and preferred him because he looked upon him to be a very sensible ingenious man; but he himself ascribes his preferment purely to God's mercy. It was this that recommended him to the favour of his prince. Ezra himself was a man of courage, yet he attributed his encouragement not to his own heart, but to God's hand: “I was strengthened to undertake the services, as the hand of the Lord my God was upon me to direct and support me.” If God gives us his hand, we are bold and cheerful; if he withdraws it, we are weak as water. Whatever service we are enabled to do for God and our generation, God must have all the glory of it. Strength for it is derived from him, and therefore the praise of it must be given to him. — Henry 

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  (Ezra 8 )  "These are now the chief of their fathers, and this is the genealogy of them that went up with me from Babylon, in the reign of Artaxerxes the king. {2} Of the sons of Phinehas; Gershom: of the sons of Ithamar; Daniel: of the sons of David; Hattush. {3} Of the sons of Shechaniah, of the sons of Pharosh; Zechariah: and with him were reckoned by genealogy of the males an hundred and fifty. {4} Of the sons of Pahathmoab; Elihoenai the son of Zerahiah, and with him two hundred males. {5} Of the sons of Shechaniah; the son of Jahaziel, and with him three hundred males. {6} Of the sons also of Adin; Ebed the son of Jonathan, and with him fifty males. {7} And of the sons of Elam; Jeshaiah the son of Athaliah, and with him seventy males. {8} And of the sons of Shephatiah; Zebadiah the son of Michael, and with him fourscore males. {9} Of the sons of Joab; Obadiah the son of Jehiel, and with him two hundred and eighteen males. {10} And of the sons of Shelomith; the son of Josiphiah, and with him an hundred and threescore males. {11} And of the sons of Bebai; Zechariah the son of Bebai, and with him twenty and eight males. {12} And of the sons of Azgad; Johanan the son of Hakkatan, and with him an hundred and ten males. {13} And of the last sons of Adonikam, whose names are these, Eliphelet, Jeiel, and Shemaiah, and with them threescore males. {14} Of the sons also of Bigvai; Uthai, and Zabbud, and with them seventy males. {15} And I gathered them together to the river that runneth to Ahava; and there abode we in tents three days: and I viewed the people, and the priests, and found there none of the sons of Levi. {16} Then sent I for Eliezer, for Ariel, for Shemaiah, and for Elnathan, and for Jarib, and for Elnathan, and for Nathan, and for Zechariah, and for Meshullam, chief men; also for Joiarib, and for Elnathan, men of understanding. {17} And I sent them with commandment unto Iddo the chief at the place Casiphia, and I told them what they should say unto Iddo, and to his brethren the Nethinims, at the place Casiphia, that they should bring unto us ministers for the house of our God. {18} And by the good hand of our God upon us they brought us a man of understanding, of the sons of Mahli, the son of Levi, the son of Israel; and Sherebiah, with his sons and his brethren, eighteen; {19} And Hashabiah, and with him Jeshaiah of the sons of Merari, his brethren and their sons, twenty; {20} Also of the Nethinims, whom David and the princes had appointed for the service of the Levites, two hundred and twenty Nethinims: all of them were expressed by name.

{21} Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of him a right way for us, and for our little ones, and for all our substance. {22} For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek him; but his power and his wrath is against all them that forsake him. {23} So we fasted and besought our God for this: and he was entreated of us. {24} Then I separated twelve of the chief of the priests, Sherebiah, Hashabiah, and ten of their brethren with them, {25} And weighed unto them the silver, and the gold, and the vessels, even the offering of the house of our God, which the king, and his counsellors, and his lords, and all Israel there present, had offered: {26} I even weighed unto their hand six hundred and fifty talents of silver, and silver vessels an hundred talents, and of gold an hundred talents; {27} Also twenty basins of gold, of a thousand drams; and two vessels of fine copper, precious as gold. {28} And I said unto them, Ye are holy unto the LORD; the vessels are holy also; and the silver and the gold are a freewill offering unto the LORD God of your fathers. {29} Watch ye, and keep them, until ye weigh them before the chief of the priests and the Levites, and chief of the fathers of Israel, at Jerusalem, in the chambers of the house of the LORD. {30} So took the priests and the Levites the weight of the silver, and the gold, and the vessels, to bring them to Jerusalem unto the house of our God. {31} Then we departed from the river of Ahava on the twelfth day of the first month, to go unto Jerusalem: and the hand of our God was upon us, and he delivered us from the hand of the enemy, and of such as lay in wait by the way.

{32} And we came to Jerusalem, and abode there three days. {33} Now on the fourth day was the silver and the gold and the vessels weighed in the house of our God by the hand of Meremoth the son of Uriah the priest; and with him was Eleazar the son of Phinehas; and with them was Jozabad the son of Jeshua, and Noadiah the son of Binnui, Levites; {34} By number and by weight of every one: and all the weight was written at that time. {35} Also the children of those that had been carried away, which were come out of the captivity, offered burnt offerings unto the God of Israel, twelve bullocks for all Israel, ninety and six rams, seventy and seven lambs, twelve he goats for a sin offering: all this was a burnt offering unto the LORD. {36} And they delivered the king's commissions unto the king's lieutenants, and to the governors on this side the river: and they furthered the people, and the house of God."

[daniel1212av]

  Ezra 8 -
The genealogy of the chief persons who went with Ezra from Babylon, Ezr_8:1-14. He gathers them together at Ahava; and finding among them no Levites, he sends confidential persons to the river of Ahava, who return with many Levites and Nethinim, Ezr_8:15-20. He proclaims a fast at Ahava for Divine protection on their journey, Ezr_8:21-23. He delivers to the care of the priests etc., the silver, gold, and sacred vessels, that they might carry them to Jerusalem, and deliver them to the high priest, Ezr_8:24-30. They depart from Ahava, and come to Jerusalem, Ezr_8:31, Ezr_8:32. The vessels are weighed and the weight registered, Ezr_8:33, Ezr_8:34. They offer burnt-offerings to God, Ezr_8:35; deliver the king’s commissions to his lieutenants, by whom they are furthered in their work, Ezr_8:36. — Clarke   

Ezra 8 -
This chapter gives us a more particular narrative of Ezra's journey to Jerusalem, of which we had a general account in the foregoing chapter  I. The company that went up with him (v. 1-20).  II. The solemn fast which he kept with his company, to implore God's presence with them in this journey (Ezr_8:21-23).  III. The care he took of the treasure he had with him, and the charge he gave concerning it to the priests, to whose custody he committed it (Ezr_8:24-30).  IV. The care God took of him and his company in the way (Ezr_8:31).  V. Their safe arrival at Jerusalem, where they delivered their treasure to the priests (Ezr_8:32-34), their commissions to the kings lieutenants (Ezr_8:36), offered sacrifices to God (Ezr_8:35), and then applied to their business. — Henry 

Ezr 8:1-20 -
Ezra assembles the outcasts of Israel, and the dispersed of Judah. God raised up the spirits of a small remnant to accompany him. What a pity that good men should omit a good work, for want of being spoken to! — MHCC

Ezr 8:1-20 - Ezra, having received his commission from the king, beats up for volunteers, as it were, sets up an ensign to assemble the outcasts of Israel and the dispersed of Judah, Isa_11:12. “Whoever of the sons of Sion, that swell with the daughters of Babylon, is disposed to go to Jerusalem, now that the temple there is finished and the temple-service set a-going, now is their time.” Now one would think that under such a leader, with such encouragements, all the Jews should at length have shaken themselves from their dust, and loosed the bands of their neck, according to that call, Isa_52:1, Isa_52:2, etc. I wonder how any of them could read that chapter and yet stay behind. But multitudes did. They loved their ease better than their religion, thought themselves well off where they were, and either believed not that Jerusalem would better their condition or durst not go thither through any difficulties. But here we are told,

I. That some offered themselves willingly to go with Ezra. The heads of the several families are here named, for their honour, and the numbers of the males that each brought in, amounting in all to 1496. Two priests are named (Ezr_8:2) and one of the sons of David; but, it should seem, they came without their families, probably intending to see how they liked Jerusalem and then either to send for their families or return to them as they saw cause. Several of their families, or clans, here named, we had before, ch.

2. Some went up from them at that time, more went up now, as God inclined their hearts; some were called into the vineyard at the third hour, others not till the eleventh, yet even those were not rejected. But here we read of the last sons of Adonikam (Ezr_8:13), which some understand to their dispraise, that they were the last that enlisted themselves under Ezra; I rather understand it to their honour, that now all the sons of that family returned and none staid behind.

II. That the Levites who went in this company were in a manner pressed into the service. Ezra appointed a general rendezvous of all his company at a certain place upon new-year's day, the first day of the first month. Ezr_7:9. Then and there he took a view of them, and mustered them, and (which was strange) found there none of the sons of Levi, Ezr_8:15. Some priests there were, but no others that were Levites. Where was the spirit of that sacred tribe? Ezra, a priest, like Moses proclaims, Who is on the Lord's side? They, unlike to Levi, shrink, and desire to abide among the sheep-folds to hear the bleatings of the flock. Synagogues we suppose they had in Babylon, in which they prayed, and preached, and kept sabbaths (and, when they could not have better, they had reason to be thankful for them); but now that the temple at Jerusalem was opened, to the service of which they were ordained, they ought to have preferred the gates of Zion before all those synagogues. It is upon record here, to their reproach; but tell it not in Gath. Ezra, when he observed that he had no Levites in his retinue, was much at a loss. He had money enough for the service of the temple, but wanted men. The king and princes had more than done their part, but the sons of Levi had not half done theirs. Eleven men, chief men, and men of understanding, he chooses out of his company, to be employed for the filling up of this lamentable vacancy; and here we are informed,

1. Of their being sent. Ezra sent them to a proper place, where there as a college of Levites, the place Casiphia, probably a street or square in Babylon allowed for that purpose - Silver Street one may call it, for ceseph signifies silver. He sent them to a proper person, to Iddo, the chief president of the college, not to urge him to come himself (we will suppose him to be old and unfit for such a remove), but to send some of the juniors, ministers for the house of our God, Ezr_8:17. The furnishing of God's house with good ministers is a good work, which will redound to the comfort and credit of all that have a hand in it.

2. Of their success. They did not return without their errand, but, though the warning was short, they brought about forty Levites to attend Ezra, Sherebiah, noted as a very intelligent man, and eighteen with him (Ezr_8:18). Hashabiah, and Jeshaiah, and twenty with them, Ezr_8:19. By this it appears that they were not averse to go, but were slothful and inattentive, and only wanted to be called upon and excited to go. What a pity it is that good men should omit a good work, merely for want of being spoken to! What a pity that they should need it, but, if they do, what a pity that they should be left without it! Of the Nethinim, the servitors of the sacred college, the species infima - the lowest order of the temple ministers, more appeared forward to go than of the Levites themselves. Of them 220, upon this hasty summons, enlisted themselves, and had the honour to be expressed by name in Ezra's muster-roll, Ezr_8:20. “Thus,” says Ezra, “were we furnished with Levites, by the good hand of our God upon us.” If, where ministers have been wanting, the vacancies are well supplied, let God have the glory, and his good hand be acknowledged as qualifying them for the service, inclining them to it, and then opening a door of opportunity for them. — Henry 

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  Ezr 8:21-23 - Ezra procured Levites to go with him; but what will that avail, unless he have God with him? Those who seek God, are safe under the shadow of his wings, even in their greatest dangers; but those who forsake him, are always exposed. When entering upon any new state of life, our care should be, to bring none of the guilt of the sins of our former condition into it. When we are in any peril, let us be at peace with God, and then nothing can do us any real hurt. All our concerns about ourselves, our families, and our estates, it is our wisdom and duty, by prayer to commit to God, and to leave the care of them with him. And, on some occasions, we should decline advantages which are within our reach, lest we should cause others to stumble, and so our God be dishonoured. Let us ask wisdom of God, that we may know how to use or to refuse lawful things. We shall be no losers by venturing, suffering, or giving up for the Lord's sake. Their prayers were answered, and the event declared it. Never have any that sought God in earnest, found that they sought him in vain. In times of difficulty and danger, to set a season apart for secret or for social prayer, is the best method for relief we can take. — MHCC

Ezr 8:21-23 - Ezra has procured Levites to go along with him; but what will that avail, unless he have God with him? That is therefore his chief care. In all our ways we must acknowledge God, and in those particularly wherein we are endeavouring to serve the interest of his kingdom among men. Ezra does so here. Observe,

I. The stedfast confidence he had in God and in his gracious protection. He told the king (Ezr_8:22) what principles he went upon, that those who seek God are safe under the shadow of his wings, even in their greats dangers, but that those who forsake him are continually exposed, even when they are most secure. God's servants have his power engaged for them; his enemies have it engaged against them. This Ezra believed with his heart, and with his mouth made confession of it before the king; and therefore he was ashamed to ask of the king a convoy, lest thereby he should give occasion to the king, and those about him, to suspect either God's power to help his people or Ezra's confidence in that power. Those that trust in God, and triumph in him, will be ashamed of seeking to the creature for protection, especially of using any sorry shifts for their own safety, because thereby they contradict themselves and their own confidence. Not but that those who depend upon God must use proper means for their preservation, and they need not be ashamed to do so; but, when the honour of God is concerned, one would rather expose one's-self than do any thing to the prejudice of that, which ought to be dearer to us than our lives.

II. The solemn application he made to God in that confidence: He proclaimed a fast, Ezr_8:21. No doubt he had himself begged of God direction in this affair from the first time he had it in his thoughts; but for public mercies public prayers must be made, that all who are to share in the comfort of them may join in the request for them. Their fasting was,

1. To express their humiliation. This he declares to be the intent and meaning of it. “that we might afflict ourselves before our God for our sins, and so be qualified for the pardon of them.” When we are entering upon any new condition of life our care should be to bring none of the guilt of the sins of our former condition into it. When we are in any imminent peril let us be sure to make our peace with God, and then we are safe: nothing can do us any real hurt.

2. To excite their supplications. Prayer was always joined with religious fasting. Their errand to the throne of grace was to seek of God the right way, that is, to commit themselves to the guidance of the divine Providence, to put themselves under the divine protection, and to beg of God to guide and keep them in their journey and bring them safely to their journey's end. They were strangers in the road, were to march through their enemies' countries, and had not a pillar of cloud and fire to lead them, as their fathers had; but they believed that the power and favour of God, and the ministration of his angels, would be to them instead of that, and hoped by prayer to obtain divine assistance. Note, All our concerns about ourselves, our families, and our estates, it is our wisdom and duty by prayer to commit to God, and leave the care of with him, Phi_4:6.

III. The good success of their doing so (Ezr_8:23): We besought our God by joint-prayer, and he was entreated of us. They had some comfortable assurance in their own minds that their prayers were answered, and the event declared it; for never any that sought God in earnest sought him in vain. — Henry 

Ezr 8:24-30 -
Do we expect that God should, by his providence, keep that which belongs to us, let us, by his grace, keep that which belongs to him. Let God's honour and interest be our care; and then we may expect that our lives and comforts will be his. — MHCC

Ezr 8:24-30 - We have here an account of the particular care which Ezra took of the treasure he had with him, that belonged to God's sanctuary, Observe,

1. Having committed the keeping of it to God, he committed the keeping of it to proper men, whose business it was to watch it, though without God they would have waked in vain. Note, Our prayers must always be seconded with our endeavours; the care of Christ's gospel, his church, and ordinances, must not be so left with him but that it must also be committed to faithful men, 2Ti_2:2.

2. Having prayed to God to preserve all the substance they had with them, he shows himself especially solicitous for that part of it which belonged to the house of God and was an offering to him. Do we expect that God should, by his providence, keep that which belongs to us? Let us, by his grace, keep that which belongs to him. Let God's honour and interest be our care; and then we may expect that our lives and comforts will be his. Observe,

(1.) The persons to whom he delivered the offerings of the house of God. Twelve chief priests, and as many Levites, he appointed to this trust (Ezr_8:24, Ezr_8:30), who were bound by their office to take care of the things of God, and were in a particular manner to have the benefit of these sacred treasures. Ezra tells them why he put those things into their hands (Ezr_8:28): You are holy unto the Lord, the vessels are holy also; and who so fit to take care of holy things as holy persons? Those that have the dignity and honour of the priesthood must take along with them the trust and duty of it. The prophet is foretelling the return of God's people and ministers out of Babylon, when he gives the solemn charge (Isa_52:11), Be you clean that bear the vessels of the Lord.

(2.) The great exactness with which he lodged this trust in their hands: He weighed to them the silver, the gold, and the vessels (Ezr_8:25), because he expected to have it from them again by weight. In all trust, but especially sacred ones, we ought to be punctual, and preserve a right understanding on both sides. In Zerubbabel's time the vessels were delivered by number, here by weight, that all might be forth-coming and it might easily appear if any were missing, to intimate that such as are entrusted with holy things (as all the stewards of the mysteries of God are) are concerned to remember, both in receiving their trust and in discharging it, that they must shortly give a very particular account of it, that they may be faithful to it and so give up their account with joy.

(3.) The charge he have them with these treasures (Ezr_8:29): “Watch you, and keep them, that they be not lost, nor embezzled, nor mingled with the other articles. Keep them together; keep them by themselves; keep them safely, till you weigh them in the temple, before the great men there,” hereby intimating how much it was their concern to be careful and faithful and how much it would be their honour to be found so. Thus when Paul charges Timothy with the gospel treasure he bids him keep it until the appearing of Jesus Christ, and his appearing before him to give account of his trust, when his fidelity would be his crown. — Henry

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  (Ezra 9)  "Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. {2} For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of those lands: yea, the hand of the princes and rulers hath been chief in this trespass. {3} And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied. {4} Then were assembled unto me every one that trembled at the words of the God of Israel, because of the transgression of those that had been carried away; and I sat astonied until the evening sacrifice.

{5} And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the LORD my God, {6} And said, O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heavens. {7} Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. {8} And now for a little space grace hath been showed from the LORD our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. {9} For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. {10} And now, O our God, what shall we say after this? for we have forsaken thy commandments, {11} Which thou hast commanded by thy servants the prophets, saying, The land, unto which ye go to possess it, is an unclean land with the filthiness of the people of the lands, with their abominations, which have filled it from one end to another with their uncleanness. {12} Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their wealth for ever: that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever. {13} And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve, and hast given us such deliverance as this; {14} Should we again break thy commandments, and join in affinity with the people of these abominations? wouldest not thou be angry with us till thou hadst consumed us, so that there should be no remnant nor escaping? {15} O LORD God of Israel, thou art righteous: for we remain yet escaped, as it is this day: behold, we are before thee in our trespasses: for we cannot stand before thee because of this."

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  Ezra 9 -
The princes inform Ezra that many of the people now settled in the had married heathen wives; and several of the rulers were principal offenders in this thing, Ezr_9:1, Ezr_9:2. He is greatly afflicted, Ezr_9:3, Ezr_9:4. His prayer to God on thus account, Ezr_9:5-15. — Clarke 

Ezra 9 - The affairs of the church were in a very good posture, we may well suppose, now that Ezra presided in them. Look without; the government was kind to them. We hear no complaints of persecution and oppression; their enemies had either their hearts turned or at least their hands tied; their neighbours were civil, and we hear of no wars nor rumours of wars; there were none to make them afraid; all was as well as could be, considering that they were few, and poor, and subjects to a foreign prince. Look at home; we hear nothing of Baal, or Ashtaroth, nor Moloch, no images, nor groves, nor golden calves, no, nor so much as high places (not only no idolatrous altars, but no separate ones), but the temple was duly respected and the temple service carefully kept up. Yet all was not well either. The purest ages of the church have had some corruptions, and it will never be presented “without spot or wrinkle” till it is “a glorious church,” a church “triumphant,” Eph_5:27. We have here, 

I. A complaint brought to Ezra of the many marriages that had been made with strange wives (Ezr_9:1, Ezr_9:2).

II. The great trouble which he, and others influenced by his example, were in upon this information (Ezr_9:3, Ezr_9:4). 

III. The solemn confession which he made of this sin to God, with godly sorrow, and shame (Ezr_9:5-15). — Henry 

Ezr 9:1-4 
Many corruptions lurk out of the view of the most careful rulers. Some of the people disobeyed the express command of God, which forbade all marriages with the heathen

• , Deuteronomy 7. Disbelief of God's all-sufficiency, is at the bottom of the sorry shifts we make to help ourselves. They exposed themselves and their children to the peril of idolatry, that had ruined their church and nation. Carnal professors may make light of such connexions, and try to explain away the exhortations to be separate; but those who are best acquainted with the word of God, will treat the subject in another manner. They must forebode the worst from such unions. The evils excused, and even pleaded for; by many professors, astonish and cause regret in the true believer. All who profess to be God's people, ought to strengthen those that appear and act against vice and profaneness. — MHCC

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  Ezr 9:1-4  Ezra, like Barnabas when he came to Jerusalem and saw the grace of God to his brethren there, no doubt was glad, and exhorted them all that with purpose of heart they would cleave to the Lord, Act_11:23. He saw nothing amiss (many corruptions lurk out of the view of the most vigilant rulers); but here is a damp upon his joys: information is brought him that many of the people, yea, and some of the rulers, had married wives out of heathen families, and joined themselves in affinity with strangers. Observe,

I. What the sin was that they were guilty of: it was mingling with the people of those lands (Ezr_9:2), associating with them both in trade and in conversation, making themselves familiar with them, and, to complete the affinity, taking their daughters in marriages to their sons. We are willing to hope that they did not worship their gods, but that their captivity had cured them of their idolatry: it is said indeed that they did according to their abominations; but that (says bishop Patrick) signifies here only the imitation of the heathen in promiscuous marriages with any nation whatsoever, which by degrees would lead them to idolatry. Herein,

1. They disobeyed the express command of God, which forbade all intimacy with the heathen, and particularly in matrimonial contracts, Deu_7:3.

2. They profaned the crown of their peculiarity, and set themselves upon a level with those above whom God had by singular marks of his favour, of late as well as formerly, dignified them.

3. They distrusted the power of God to protect and advance them, and were led by carnal policy, hoping to strengthen themselves and make an interest among their neighbours by these alliances. A practical disbelief of God's all-sufficiency is at the bottom of all the sorry shifts we make to help ourselves.

4. They exposed themselves, and much more their children, to the peril of idolatry, the very sin, and introduced by this very way, that had cone been the ruin of their church and nation.

II. Who were the persons that were guilty of this sin, not only some of the unthinking people of Israel, that knew no better, but many of the priests and Levites, whose office it was to teach the law, and this law among the rest, and in whom, by reason of their elevation above common Israelites, it was a greater crime. It was a diminution to the sons of that tribe to match into any other tribe, and they seldom did except into the royal tribe; but for them to match with heathen, with Canaanites, and Hittites, and I know not whom, was such a disparagement as, if they had had any sense, though not of duty, yet of honour, one would think, they would never have been guilty of. Yet this was not the worst: The hand of the princes and rulers, who by their power should have prevented or reformed this high misdemeanour, was chief in this trespass. If princes be in a trespass, they will be charged as chief in it, because of the influence their examples will have upon others. Many will follow their pernicious ways. But miserable is the case of that people whose leaders debauch them and cause them to err.

III. The information that was given of this to Ezra. It was given by the persons that were most proper to complain, the princes, those of them that had kept their integrity and with it their dignity; they could not have accused others if they themselves had not been free from blame. It was given to the person who had power to mend the matter, who, as a ready scribe in the law of God, could argue with them, and, as king's commissioner, could awe them. It is probable that these princes had often endeavoured to redress this grievance and could not; but now they applied to Ezra, hoping that his wisdom, authority, and interest, would prevail to do it. Those that cannot of themselves reform public abuses may yet do good service by giving information to those that can.

IV. The impression this made upon Ezra (Ezr_9:3): He rent his clothes, plucked off his hair, and sat down astonished. Thus he expressed the deep sense he had,

1. Of the dishonour hereby done to God. It grieved him to the heart to think that a people called by his name should so grossly violate his law, should be so little benefited by his correction, and make such bad returns for his favours. 2. Of the mischief the people had hereby done to themselves and the danger they were in of the wrath of God breaking out against them. Note,

(1.) The sins of others should be our sorrow, and the injury done by them to God's honour and the souls of men is what we should lay to heart.

(2.) Sorrow for sin must be great sorrow; such Ezra's was, as for an only son or a first-born.

(3.) The scandalous sins of professors are what we have reason to be astonished at. We may stand amazed to see men contradict, disparage, prejudice, ruin, themselves. Strange that men should act so inconsiderately and so inconsistently with themselves! Upright men are astonished at it.

V. The influence which Ezra's grief for this had upon others. We may suppose that he went up to the house of the Lord, there to humble himself, because he had an eye to God in his grief and that was the proper place for deprecating his displeasure. Public notice was soon taken of it, and all the devout serious people that were at hand assembled themselves to him, it should seem of their own accord, for nothing is said of their being sent, to, Ezr_9:4. Note,

1. It is the character of good people that they tremble at God's word; they stand in awe of the authority of its precepts and the severity and justice of its threatenings, and to those that do so will God look, Isa_66:2.

2. Those that tremble at the word of God cannot but tremble at the sins of men, by which the law of God is broken and his wrath and curse are incurred. 3. The pious zeal of one against sin may perhaps provoke very many to the like, as the apostle speaks in another case, 2Co_9:2. Many will follow who have not consideration, talent, and courage, enough to lead in a good work.

4. All good people ought to own those that appear and act in the cause of God against vice and profaneness, to stand by them, and do what they can to strengthen their hands. — Henry 

Eight Canaanitish races are here named, as in Exo_13:5, with this difference, that the Perizzites are here substituted for the Hivites, while in Exo_3:8; Exo_23:23, both are enumerated, making six; to these are added in Deu_7:1 the Girgagotcha2es, making, generally speaking, seven nations. Ammonites, Moabites, and Egyptians are here cited besides the Canaanitish races.

• The non-severance of the Israelites from these nations consisted, according to Ezr_9:2, in the fact of their having contracted marriages with them. In the law, indeed (Exo_34:16; Deu_7:3), only marriages with Canaanitish women were forbidden; but the reason of this prohibition, viz., that Israel might not be seduced by them to idolatry, made its extension to Moabites, Ammonites, and Egyptians necessary under existing circumstances, if an effectual check was to be put to the relapse into heathenism of the Israelitish community, now but just gathered out again from among the Gentiles. For during the captivity idolaters of all nations had settled in the depopulated country, and mingled with the remnant of the Israelites left there. — K+D (abridged).

While Dt. 7:3+4 forbids intermarriage with the Canaanites, thus the putting away of such here, though in Dt. 21:10-13  marrying foreigners is allowed, under the condition (it is assumed) that they become converts (like Ruth was). The situation in the time of Erza was that of being unequally yoked, which brought damnation to Solomon and helped result in a divided kingdom (1 Kg. 11:6-13). But contrary to what was allowed under Moses (Mt. 19:8 ), the New Testament does not allow divorce simply because one is an unbeliever (1 Cor. 7:12-14; 1 Pt. 3:1, 2). The reason for the injunction of Dt. 7:3+4 was essentially spiritual, not racial, but as they were dealing with a holy theocratic physical nation which was a fulfillment of the promise to Abraham and his seed (so that the world may know the the living and true God), so it may seem so. The New Testament explicitly declares all races essentially equal in God's sight (Acts 10:1-20; Gal. 3:28), but entering into a spiritual union (which marriage is) with unbelievers (in the Biblical gospel, with obedience thereto) is forbidden (1 Cor. 15:33; 2 Cor. 6:14-18). This is the application of the Old Testament intermarriage injunctions, and which therefore actually forbids marrying an unbeliever. Much grief has been realized by those who treat this injunction as an option, or presume upon the grace of God in disobeying it.