mh_parser/vol_split/15 - Ezra/Chapter 1.xml

<div2 id="Ez.ii" n="ii" next="Ez.iii" prev="Ez.i" progress="89.24%" title="Chapter I">
<h2 id="Ez.ii-p0.1">E Z R A</h2>
<h3 id="Ez.ii-p0.2">CHAP. I.</h3>
<p class="intro" id="Ez.ii-p1">In this chapter we have, I. The proclamation which
Cyrus, king of Persia, issued out for the release of all the Jews
that he found captives in Babylon, and the building of their temple
in Jerusalem, <scripRef id="Ez.ii-p1.1" osisRef="Bible:Ezra.1.1-Ezra.1.4" parsed="|Ezra|1|1|1|4" passage="Ezr 1:1-4">ver. 1-4</scripRef>.
II. The return of many thereupon, <scripRef id="Ez.ii-p1.2" osisRef="Bible:Ezra.1.5-Ezra.1.6" parsed="|Ezra|1|5|1|6" passage="Ezr 1:5,6">ver. 5, 6</scripRef>. III. Orders given for the
restoring of the vessels of the temple, <scripRef id="Ez.ii-p1.3" osisRef="Bible:Ezra.1.7-Ezra.1.11" parsed="|Ezra|1|7|1|11" passage="Ezr 1:7-11">ver. 7-11</scripRef>. And this is the dawning of the
day of their deliverance.</p>
<scripCom id="Ez.ii-p0.1_1" osisRef="Bible:Ezra.1" parsed="|Ezra|1|0|0|0" passage="Ezr 1" type="Commentary"/>
<scripCom id="Ez.ii-p0.2_1" osisRef="Bible:Ezra.1.1-Ezra.1.4" parsed="|Ezra|1|1|1|4" passage="Ezr 1:1-4" type="Commentary"/><div class="Commentary" id="Bible:Ezra.1.1-Ezra.1.4">
<h4 id="Ez.ii-p1.6">The Proclamation of Cyrus. (<span class="smallcaps" id="Ez.ii-p1.7">b. c.</span> 536.)</h4>
<p class="passage" id="Ez.ii-p2">1 Now in the first year of Cyrus king of Persia,
that the word of the <span class="smallcaps" id="Ez.ii-p2.1">Lord</span> by the
mouth of Jeremiah might be fulfilled, the <span class="smallcaps" id="Ez.ii-p2.2">Lord</span> stirred up the spirit of Cyrus king of
Persia, that he made a proclamation throughout all his kingdom, and
<i>put it</i> also in writing, saying,   2 Thus saith Cyrus
king of Persia, The <span class="smallcaps" id="Ez.ii-p2.3">Lord</span> God of
heaven hath given me all the kingdoms of the earth; and he hath
charged me to build him a house at Jerusalem, which <i>is</i> in
Judah.   3 Who <i>is there</i> among you of all his people?
his God be with him, and let him go up to Jerusalem, which
<i>is</i> in Judah, and build the house of the <span class="smallcaps" id="Ez.ii-p2.4">Lord</span> God of Israel, (he <i>is</i> the God,)
which <i>is</i> in Jerusalem.   4 And whosoever remaineth in
any place where he sojourneth, let the men of his place help him
with silver, and with gold, and with goods, and with beasts, beside
the freewill offering for the house of God that <i>is</i> in
Jerusalem.</p>
<p class="indent" id="Ez.ii-p3">It will be proper for us here to consider,
1. What was the state of the captive Jews in Babylon. It was upon
many accounts very deplorable; they were under the power of those
that hated them, had nothing they could call their own; they had no
temple, no altar; if they sang psalms, their enemies ridiculed
them; and yet they had prophets among them. Ezekiel and Daniel were
kept distinct from the heathen. Some of them were preferred at
court, others had comfortable settlements in the country, and they
were all borne up with hope that, in due time, they should return
to their own land again, in expectation of which they preserved
among them the distinction of their families, the knowledge of
their religion, and an aversion to idolatry. 2. What was the state
of the government under which they were. Nebuchadnezzar carried
many of them into captivity in the first year of his reign, which
was the fourth of Jehoiakim; he reigned forty-five years, his son
Evil-merodach twenty-three, and his grandson Belshazzar three
years, which make up the seventy years. So Dr. Lightfoot, It is
charged upon Nebuchadnezzar that he <i>opened not the house of his
prisoners,</i> <scripRef id="Ez.ii-p3.1" osisRef="Bible:Isa.14.17" parsed="|Isa|14|17|0|0" passage="Isa 14:17">Isa. xiv.
17</scripRef>. And, if he had shown mercy to the poor Jews, Daniel
told him it would have been the <i>lengthening of his
tranquillity,</i> <scripRef id="Ez.ii-p3.2" osisRef="Bible:Dan.4.27" parsed="|Dan|4|27|0|0" passage="Da 4:27">Dan. iv.
27</scripRef>. But the measure of the sins of Babylon was at length
full, and then destruction was brought upon them by Darius the Mede
and Cyrus the Persian, which we read of, <scripRef id="Ez.ii-p3.3" osisRef="Bible:Dan.5.31" parsed="|Dan|5|31|0|0" passage="Da 5:31">Dan. v.</scripRef> Darius, being old, left the government
to Cyrus, and he was employed as the instrument of the Jews'
deliverance, which he gave orders for as soon as ever he was master
of the kingdom of Babylon, perhaps in contradiction to
Nebuchadnezzar, whose family he had cut off, and because he took a
pleasure in undoing what he had done, or in policy, to recommend
his newly-acquired dominion as merciful and gentle, or (as some
think) in a pious regard to the prophecy of Isaiah, which had been
published, and well known, above 150 years before, where he was
expressly named as the man that should do this for God, and for
whom God would do great things (<scripRef id="Ez.ii-p3.4" osisRef="Bible:Isa.44.28 Bible:Isa.45.1" parsed="|Isa|44|28|0|0;|Isa|45|1|0|0" passage="Isa 44:28,45:1">Isa. xliv. 28; xlv. 1</scripRef>, &amp;c.), and
which perhaps was shown to him by those about him. His name (some
say) in the Persian language signifies the <i>sun,</i> for he
brought light and healing to the church of God, and was an eminent
type of Christ the <i>Sun of righteousness.</i> Some was that his
name signifies a <i>father,</i> and Christ is the everlasting
Father. Now here we are told,</p>
<p class="indent" id="Ez.ii-p4">I. Whence this proclamation took its rise.
<i>The Lord stirred up the spirit of Cyrus.</i> Note, The hearts of
kings are in the hand of the Lord, and, like the rivulets of water,
he turneth them which way soever he will. It is said of Cyrus that
he knew not God, nor how to serve him; but God knew him, and how to
serve himself by him, <scripRef id="Ez.ii-p4.1" osisRef="Bible:Isa.45.4" parsed="|Isa|45|4|0|0" passage="Isa 45:4">Isa. xlv.
4</scripRef>. God governs the world by his influence on the spirits
of men, and, whatever good is done at any time, it is God that
stirs up the spirit to do it, puts thoughts into the mind, gives to
the understanding to form a right judgment, and directs the will
which way he pleases. Whatever good offices therefore are, at any
time, done for the church of God, he must have the glory of
them.</p>
<p class="indent" id="Ez.ii-p5">II. The reference it had to the prophecy of
Jeremiah, by whom God had not only promised that they should
return, but had fixed the time, which set time to favour Sion had
now come. Seventy years were determined (<scripRef id="Ez.ii-p5.1" osisRef="Bible:Jer.25.12 Bible:Jer.29.10" parsed="|Jer|25|12|0|0;|Jer|29|10|0|0" passage="Jer 25:12,29:10">Jer. xxv. 12; xxix. 10</scripRef>); and he that
kept the promise made concerning Israel's deliverance out of
<i>Egypt to a day</i> (<scripRef id="Ez.ii-p5.2" osisRef="Bible:Exod.12.41" parsed="|Exod|12|41|0|0" passage="Ex 12:41">Exod. xii.
41</scripRef>) was doubtless as punctual to this. What Cyrus now
did was long since said to be the <i>confirming of the word of
God's servants,</i> <scripRef id="Ez.ii-p5.3" osisRef="Bible:Isa.44.26" parsed="|Isa|44|26|0|0" passage="Isa 44:26">Isa. xliv.
26</scripRef>. Jeremiah, while he lived, was hated and despised;
yet thus did Providence honour him long after, that a mighty
monarch was influenced to act in pursuance of the word of the Lord
by his mouth.</p>
<p class="indent" id="Ez.ii-p6">III. The date of this proclamation. It was
in his first year, not the first of his reign over Persia, the
kingdom he was born to, but the first of his reign over Babylon,
the kingdom he had conquered. Those are much honoured whose spirits
are stirred up to begin with God and to serve him in their first
years.</p>
<p class="indent" id="Ez.ii-p7">IV. The publication of it, both by word of
mouth (he <i>caused a voice to pass throughout all his kingdom,</i>
like a jubilee-trumpet, a joyful sabbatical year after many
melancholy ones, proclaiming liberty to the captives), and also in
black and white: he put it in writing, that it might be the more
satisfactory, and might be sent to those distant provinces where
the ten tribes were scattered in Assyria and Media, <scripRef id="Ez.ii-p7.1" osisRef="Bible:2Kgs.17.6" parsed="|2Kgs|17|6|0|0" passage="2Ki 17:6">2 Kings xvii. 6</scripRef>.</p>
<p class="indent" id="Ez.ii-p8">V. The purport of this proclamation of
liberty.</p>
<p class="indent" id="Ez.ii-p9">1. The preamble shows the causes and
considerations by which he was influenced, <scripRef id="Ez.ii-p9.1" osisRef="Bible:Ezra.1.2" parsed="|Ezra|1|2|0|0" passage="Ezr 1:2"><i>v.</i> 2</scripRef>. It should seem, his mind was
enlightened with the knowledge of <i>Jehovah</i> (for so he calls
him), the God of Israel, as the only <i>living and true God,</i>
the <i>God of heaven,</i> who is the sovereign Lord and disposer of
all <i>the kingdoms of the earth;</i> of him he says <scripRef id="Ez.ii-p9.2" osisRef="Bible:Ezra.1.3" parsed="|Ezra|1|3|0|0" passage="Ezr 1:3">(<i>v.</i> 3</scripRef>), <i>He is the God,</i>
God alone, God above all. Though he had not known God by education,
God made him so far to know him now as that he did this service
with an eye to him. He professes that he does it, (1.) In gratitude
to God for the favours he had bestowed upon him: <i>The God of
heaven has given me all the kingdoms of the earth.</i> This sounds
a little vain-glorious, for there were <i>many kingdoms of the
earth</i> which he had nothing to do with; but he means that God
had given him all that was given to Nebuchadnezzar, whose dominion,
Daniel says, was <i>to the end of the earth,</i> <scripRef id="Ez.ii-p9.3" osisRef="Bible:Dan.4.22 Bible:Dan.5.19" parsed="|Dan|4|22|0|0;|Dan|5|19|0|0" passage="Da 4:22,5:19">Dan. iv. 22; v. 19</scripRef>. Note, God is the
fountain of power; the kingdoms of the earth are at his disposal;
whatever share any have of them they have from him: and those whom
God has entrusted with great power and large possessions should
look upon themselves as obliged thereby to do much for him. (2.) In
obedience to God. He hat <i>charged me to build him a house at
Jerusalem;</i> probably by a dream or vision of the night,
confirmed by comparing it with the prophecy of Isaiah, where his
doing it was foretold. Israel's disobedience to God's charge, which
they were often told of, is aggravated by the obedience of this
heathen king.</p>
<p class="indent" id="Ez.ii-p10">2. He gives free leave to all the Jews that
were in his dominions to go up to Jerusalem, and to <i>build the
temple of the Lord</i> there, <scripRef id="Ez.ii-p10.1" osisRef="Bible:Ezra.1.3" parsed="|Ezra|1|3|0|0" passage="Ezr 1:3"><i>v.</i>
3</scripRef>. His regard to God made him overlook, (1.) The secular
interest of his government. It would have been his policy to keep
so great a number of serviceable men in his dominions, and seemed
impolitic to let them go and take root again in their own land; but
piety is the best policy. (2.) The honour of the religion of his
country. Why did he not order them to build a temple to the gods of
Babylon or Persia? He believed the God of Israel to be the <i>God
of heaven,</i> and therefore obliged his Israel to worship him
only. Let them <i>walk in the name of the Lord their God.</i></p>
<p class="indent" id="Ez.ii-p11">3. He subjoins a brief for a collection to
bear the charges of such as were poor and not able to bear their
own, <scripRef id="Ez.ii-p11.1" osisRef="Bible:Ezra.1.4" parsed="|Ezra|1|4|0|0" passage="Ezr 1:4"><i>v.</i> 4</scripRef>. "Whosoever
remaineth, because he has not the means to bear his charges to
Jerusalem, <i>let the men of his place help him.</i>" Some take it
as an order to the king's officers to supply them out of his
revenue, as <scripRef id="Ez.ii-p11.2" osisRef="Bible:Ezra.6.8" parsed="|Ezra|6|8|0|0" passage="Ezr 6:8"><i>ch.</i> vi.
8</scripRef>. But it may mean a warrant to the captives to ask and
receive the alms and charitable contributions of all the king's
loving subjects. And we may suppose the Jews had conducted
themselves so well among their neighbours that they would be as
forward to accommodate them because they loved them as the
Egyptians were because they were weary of them. At least many would
be kind to them because they saw the government would take it well.
Cyrus not only gave his good wishes with those that went (<i>Their
God be with them,</i> <scripRef id="Ez.ii-p11.3" osisRef="Bible:Ezra.1.3" parsed="|Ezra|1|3|0|0" passage="Ezr 1:3"><i>v.</i>
3</scripRef>), but took care also to furnish them with such things
as they needed. He took it for granted that those among them who
were of ability would offer their <i>free-will offerings for the
house of God,</i> to promote the rebuilding of it. But, besides
that, he would have them supplied out of his kingdom. Well-wishers
to the temple should be well-doers for it.</p>
</div><scripCom id="Ez.ii-p0.3" osisRef="Bible:Ezra.1.5-Ezra.1.11" parsed="|Ezra|1|5|1|11" passage="Ezr 1:5-11" type="Commentary"/><div class="Commentary" id="Bible:Ezra.1.5-Ezra.1.11">
<p class="passage" id="Ez.ii-p12">5 Then rose up the chief of the fathers of Judah
and Benjamin, and the priests, and the Levites, with all
<i>them</i> whose spirit God had raised, to go up to build the
house of the <span class="smallcaps" id="Ez.ii-p12.1">Lord</span> which <i>is</i> in
Jerusalem.   6 And all they that <i>were</i> about them
strengthened their hands with vessels of silver, with gold, with
goods, and with beasts, and with precious things, beside all
<i>that</i> was willingly offered.   7 Also Cyrus the king
brought forth the vessels of the house of the <span class="smallcaps" id="Ez.ii-p12.2">Lord</span>, which Nebuchadnezzar had brought forth out
of Jerusalem, and had put them in the house of his gods;   8
Even those did Cyrus king of Persia bring forth by the hand of
Mithredath the treasurer, and numbered them unto Sheshbazzar, the
prince of Judah.   9 And this <i>is</i> the number of them:
thirty chargers of gold, a thousand chargers of silver, nine and
twenty knives,   10 Thirty basons of gold, silver basons of a
second <i>sort</i> four hundred and ten, <i>and</i> other vessels a
thousand.   11 All the vessels of gold and of silver
<i>were</i> five thousand and four hundred. All <i>these</i> did
Sheshbazzar bring up with <i>them of</i> the captivity that were
brought up from Babylon unto Jerusalem.</p>
<p class="indent" id="Ez.ii-p13">We are here told,</p>
<p class="indent" id="Ez.ii-p14">I. How Cyrus's proclamation succeeded with
others. 1. He having given leave to the Jews to go up to Jerusalem,
many of them went up accordingly, <scripRef id="Ez.ii-p14.1" osisRef="Bible:Ezra.1.5" parsed="|Ezra|1|5|0|0" passage="Ezr 1:5"><i>v.</i> 5</scripRef>. The leaders herein were the
<i>chief of the fathers</i> of Judah and Benjamin, eminent and
experienced men, from whom it might justly be expected that, as
they were above their brethren in dignity, so they should go before
them in duty. The priests and Levites were (as became them) with
the first that set their faces again towards Zion. If any good work
is to be done, let ministers lead in it. Those that accompanied
them were such as God had inclined to go up. The same God that had
raised up the spirit of Cyrus to proclaim this liberty raised up
their spirits to take the benefit of it; for it was done, <i>not by
might, nor by power, but by the Spirit of the Lord of hosts,</i>
<scripRef id="Ez.ii-p14.2" osisRef="Bible:Zech.4.6" parsed="|Zech|4|6|0|0" passage="Zec 4:6">Zech. iv. 6</scripRef>. The temptation
perhaps was strong to some of them to stay in Babylon. They had
convenient settlements there, had contracted an agreeable
acquaintance with the neighbours, and were ready to say, <i>It is
good to be here.</i> The discouragements of their return were many
and great, the journey long, their wives and children unfit for
travelling, their own land was to them a strange land, the road to
it an unknown road. Go up to Jerusalem! And what should they do
there? It was all in ruins, and in the midst of enemies to whom
they would be an easy prey. Many were wrought upon by these
considerations to stay in Babylon, at least not to go with the
first. But there were some that got over these difficulties, that
ventured to break the ice, and feared not the lion in the way, the
lion in the streets; and they were those whose spirits God raised.
He, by his Spirit and grace, filled them with a generous ambition
of liberty, a gracious affection to their own land, and a desire of
the free and public exercise of their religion. Had God left them
to themselves, and to the counsels of flesh and blood, they would
have staid in Babylon; but he put it into their hearts to set their
faces Zionward, and, as strangers, to ask the way thither
(<scripRef id="Ez.ii-p14.3" osisRef="Bible:Jer.50.5" parsed="|Jer|50|5|0|0" passage="Jer 50:5">Jer. l. 5</scripRef>); for they,
being a new generation, went out like their father Abraham from
this land of the Chaldees, not knowing whither they went, <scripRef id="Ez.ii-p14.4" osisRef="Bible:Heb.11.8" parsed="|Heb|11|8|0|0" passage="Heb 11:8">Heb. xi. 8</scripRef>. Note, Whatever good we
do, it is owing purely to the grace of God, and he raises up our
spirits to the doing of it, <i>works in us both to will and to
do.</i> Our spirits naturally incline to this earth and to the
things of it. If they move upwards, in any good affections or good
actions, it is God that raises them. The call and offer of the
gospel are like Cyrus's proclamation. <i>Deliverance is preached to
the captives,</i> <scripRef id="Ez.ii-p14.5" osisRef="Bible:Luke.4.18" parsed="|Luke|4|18|0|0" passage="Lu 4:18">Luke iv.
18</scripRef>. Those that are bound under the unrighteous dominion
of sin, and bound over to the righteous judgment of God, may be
made free by Jesus Christ. Whoever will, by repentance and faith,
return to God, his duty to God, his happiness in God, Jesus Christ
has opened the way for him, and let him go up out of the slavery of
sin into the <i>glorious liberty of the children of God.</i> The
offer is general to all. Christ makes it, in pursuance of the grant
which the Father has made him of <i>all power both in heaven and in
earth</i> (a much greater dominion than that given to Cyrus,
<scripRef id="Ez.ii-p14.6" osisRef="Bible:Ezra.1.2" parsed="|Ezra|1|2|0|0" passage="Ezr 1:2"><i>v.</i> 2</scripRef>) and of the
charge given him to <i>build God a house,</i> to set him up a
church in the world, a kingdom among men. Many that hear this
joyful sound choose to sit still in Babylon, are in love with their
sins and will not venture upon the difficulties of a holy life; but
some there are that break through the discouragements, and resolve
to <i>build the house of God,</i> to make heaven of their religion,
whatever it cost them, and they are those <i>whose spirit God has
raised</i> above the world and the flesh and whom he has made
<i>willing in the day of his power,</i> <scripRef id="Ez.ii-p14.7" osisRef="Bible:Ps.110.3" parsed="|Ps|110|3|0|0" passage="Ps 110:3">Ps. cx. 3</scripRef>. Thus will the heavenly Canaan be
replenished, though many perish in Babylon; and the gospel-offer
will not be made in vain. 2. Cyrus having given order that their
neighbours should help them, they did so, <scripRef id="Ez.ii-p14.8" osisRef="Bible:Ezra.1.6" parsed="|Ezra|1|6|0|0" passage="Ezr 1:6"><i>v.</i> 6</scripRef>. All those that were about them
furnished them with plate and goods to bear the charges of their
journey, and to help them in building and furnishing both their own
houses and God's temple. As the tabernacle was made of the spoils
of Egypt, and the first temple built by the labours of the
strangers, so the second by the contributions of the Chaldeans, all
intimating the admission of the Gentiles into the church in due
time. God can, where he pleases, incline the hearts of strangers to
be kind to his people, and make those to strengthen their hands
that have weakened them. <i>The earth helped the woman. Besides
what was willingly offered</i> by the Jews themselves who staid
behind, from a principle of love to God and his house, much was
offered, as one may say, unwillingly by the Babylonians, who were
influenced to do it by a divine power on their minds of which they
themselves could give no account.</p>
<p class="indent" id="Ez.ii-p15">How this proclamation was seconded by Cyrus
himself. To give proof of the sincerity of his affection to the
house of God, he not only released the people of God, but restored
the vessels of the temple, <scripRef id="Ez.ii-p15.1" osisRef="Bible:Ezra.1.7-Ezra.1.8" parsed="|Ezra|1|7|1|8" passage="Ezr 1:7,8"><i>v.</i>
7, 8</scripRef>. Observe here, 1. How careful Providence was of the
vessels of the temple, that they were not lost, melted down, or so
mixed with other vessels that they could not be known, but that
they were all now forthcoming. Such care God has of the living
<i>vessels of mercy, vessels of honour,</i> of whom it is said
(<scripRef id="Ez.ii-p15.2" osisRef="Bible:2Tim.2.19-2Tim.2.20" parsed="|2Tim|2|19|2|20" passage="2Ti 2:19,20">2 Tim. ii. 19, 20</scripRef>),
<i>The Lord knows those that are his,</i> and they shall <i>none of
them perish.</i> 2. Though they had been put into an idol's temple,
and probably used in the service of idols, yet they were given
back, to be used for God. God will recover his own; and the spoil
of the strong man armed shall be converted to the use of the
conqueror. 3. Judah had a prince, even in captivity. Sheshbazzar,
supposed to be the same with Zerubbabel, is here called <i>prince
of Judah;</i> the Chaldeans called him <i>Sheshbazzar,</i> which
signifies <i>joy in tribulation;</i> but among his own people he
went by the name of <i>Zerubbabel—a stranger in Babylon;</i> so he
looked upon himself, and considered Jerusalem his home, though, as
Josephus says, he was captain of the life-guard to the king of
Babylon. He took care of the affairs of the Jews, and had some
authority over them, probably from the death of Jehoiachin, or
Jeconiah, who made him his heir, he being of the house of David. 4.
To him the sacred vessels were numbered out (<scripRef id="Ez.ii-p15.3" osisRef="Bible:Ezra.1.8" parsed="|Ezra|1|8|0|0" passage="Ezr 1:8"><i>v.</i> 8</scripRef>), and he took care for their safe
conveyance to Jerusalem, <scripRef id="Ez.ii-p15.4" osisRef="Bible:Ezra.1.11" parsed="|Ezra|1|11|0|0" passage="Ezr 1:11"><i>v.</i>
11</scripRef>. It would encourage them to build the temple that
they had so much rich furniture ready to put into it when it was
built. Though God's ordinances, like the vessels of the sanctuary,
may be corrupted and profaned by the New-Testament Babylon, they
shall, in due time, be restored to their primitive use and
intention; for not one jot or tittle of divine institution shall
fall to the ground.</p>
</div></div2>