Ezra 1

15 rising up betimes. Except in this place the phrase occurs only in the Book of Jeremiah: see vii. 13.

16 misused His prophets. “Scoffed at” (R.V.).

20 them that had escaped from the sword. There is reason to believe that, during these national judgements, the most religious portion of the Hebrews were preserved and carried into exile; while the idolatrous and profane were for the most part destroyed: see Ezekiel ix. 2-6; xiv. 13-21. The numbers of the captives are given in Jer. lii. 28-30.

21 she kept sabbath. The years of exile might be represented as a making up the arrears of rest which had been accumulating by the neglect of the sabbatic year—an institution which served perhaps beyond any other to test the faith and obedience of the people; but which they, in their impiety and covetousness, had neglected. The land of Judah was not colonised by foreigners, as that of Samaria had been; so that there was nothing to prevent its entire re-occupation by the Jews at the appointed time.

22. Now in the first year, etc.** The Book of the Chronicles closes with ver. 21. Vers. 22, 23, which record transactions many years afterwards, are identical with Ezra i. 1-3.

THE time covered by this Book extends over a period of about eighty years, from 537 B.C. to 458 B.C. It opens with the proclamation of Cyrus (i. 1-4), which was already mentioned in the last two verses of 2 Chronicles, permitting the return of the Jews to Jerusalem and the rebuilding of the Temple. The first section, which ends with chap. vi., represents a period of about twenty-two years, bringing the history down to 515 B.C. Then there is a gap of fifty-eight years between this and the beginning of chap. vii., the arrival of Ezra in Jerusalem in 458.

The Book is full of spiritual teaching. The Divine mercy and faithfulness are shown in God’s restoration of Israel and the fulfilment of His promises (iii. 11; cp. Isa. xlv. 28; xlv. 13; Jer. xxv. 12; xxix. 10, 16). How God helps His faithful servants is repeatedly indicated (vii. 6, 10, 28; viii. 31). And Ezra’s exhortation to the people to repent, and his courage in carrying out reforms (ix., x.) are an example to all religious leaders.

1. Cyrus.** Cyrus had led the united army of Persia and Media against Babylon; and, on the capture of the city, he had added the Babylonian empire to the more eastern one of the Medes and Persians. He appears to have given the administration to Darius the Mede, whose identity has not yet been established. After the short reign of Darius, Cyrus came to Babylon, and in the first year of his reign there he issued this edict.

that the word of the Lord, etc. See Jer. xxv. 12; xxix. 10.

a proclamation, etc. A twofold publication of the decree; by heralds, and by written edicts.

2. The Lord God of heaven.** Rather, the Eternal the God of heaven: see R.V.

all the kingdoms of the earth. The empire of Cyrus was of vast extent; reaching on the east to the Indus, on the north to the Euxine Sea, on the west to Egypt and the island of Cyprus, and on the south to the Persian Gulf and to Ethiopia.

charged me. This referred probably to the prophecies in Isaiah (xliv. 26-28; xlv. 1, 12, 13), which expressly mention Cyrus as the deliverer of Israel: see notes on those passages.

3. Who is there among you, etc.?** R.V., “Who-soever there is among you of His people, his God be with him.”

and build the house. This was to be their chief object in returning to the land of their fathers (see the prophecies of HAGGAI); and as this work was prosecuted or neglected, their prosperity grew or declined.

4 remaineth. R.V., “is left,” i.e., survives (of the Israelites).

5 the chief of the fathers. R.V., “the heads of fathers’-houses.” Many of the Jews had obtained in Chaldæa comfortable settlements, which led them to prefer remaining there. Josephus says that the proclamation of Cyrus was sent to the descendants of the ten tribes living in Media under his dominion; and as it comprehended the whole nation, it is probable that the first caravan which went to Jerusalem comprised persons from all the tribes (see 1 Chron. ix. 3). Others, also, it is likely, hearing of the prosperity of their brethren in Judæa, followed their example, and took up their abode in other parts of the country.

whose spirit God had raised. The language implies that He who “stirred up the spirit of Cyrus” to give them permission (ver. 3), also “stirred up the spirit of the people”; for the Hebrew word is the same in both cases: see R.V.

to go up. The distance from Babylon to Jerusalem was between five and six hundred miles.

6 beside all that was willingly offered. This seems to be explained by the last clause of ver. 4. Liberal contributions were made for the use of the travellers, over and above the freewill offerings for the Temple.

7 brought forth the vessels. Some of the vessels of the Temple had been cut in pieces by the Chaldæans (2 Kings xxiv. 13); but many had been preserved through all the succeeding revolutions, and were now restored. The liberality of Cyrus is more fully shown in the recital of his decree given in the subsequent one of Darius Hystaspis in vi. 3-6.

8. Sheshbazzar. Sheshbazzar was by earlier writers identified with Zerubbabel, but recent scholarship regards him as the predecessor of the latter.

9 chargers. “libation bowls.”

knives. For preparing the sacrifices.

11 five thousand and four hundred. There may be here an error in copying. The number above given amounts to 2,499.

with them of the captivity that were brought up. R.V., “when they of the captivity were brought up.”