Then the heads of fathers’ households of Judah and Benjamin, the priests, and the Levites, all whose spirit God had stirred to go up rose up to build Yahweh’s house which is in Jerusalem.
Parallel Translations
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Then the heads of fathers’ households of Judah and Benjamin, the priests, and the Levites, all whose spirit God had stirred to go up rose up to build Yahweh’s house which is in Jerusalem.
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Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the LORD which is in Jerusalem.
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Then rose up the heads of fathers' houses of Judah and Benjamin, and the priests, and the Levites, even all whose spirit God had stirred to go up to build the house of the LORD which is in Jerusalem.
Cross-references (8)
Passages linked to Ezra 1:5 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Ezra 1:1 Now in the first year of Cyrus king of Persia, that Yahweh’s word by Jeremiah’s mouth might be accomplished, Yahweh stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom, and put it also in writing, saying,
- 2 Chronicles 36:22 Now in the first year of Cyrus king of Persia, that Yahweh’s word by the mouth of Jeremiah might be accomplished, Yahweh stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom, and put it also in writing, saying,
- Philippians 2:13 For it is God who works in you both to will and to work, for his good pleasure.
- Nehemiah 2:12 I arose in the night, I and a few men with me. I didn’t tell anyone what my God put into my heart to do for Jerusalem. There wasn’t any animal with me, except the animal that I rode on.
- 2 Corinthians 8:16 But thanks be to God, who puts the same earnest care for you into the heart of Titus.
- James 1:16-17 Don’t be deceived, my beloved brothers. Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, nor turning shadow.
- Proverbs 16:1 The plans of the heart belong to man, but the answer of the tongue is from Yahweh.
- 3 John 1:11 Beloved, don’t imitate that which is evil, but that which is good. He who does good is of God. He who does evil hasn’t seen God.
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John Trapp 1656 · Public Domain Ezr 1:5 Then rose up the chief of the…
Ezr 1:5 Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all [them] whose spirit God had raised, to go up to build the house of the LORD which [is] in Jerusalem.
Ver. 5. Then rose up the chief of the fathers] Those, who are therefore crowned and chronicled in the next chapter. Those magnates magnites, that drew on others by their example. Those Viri gregis, he-goats before the flocks, men of public places and authority, active for reformation, who hearkened to that divine call, Jer 50:8, "Remove out of the midst of Babylon, and go forth out of the land of the Chaldeans, and be as the he-goats before the flocks." These nobles arose, being roused and raised by that noble spirit of God, Psa 51:12, that kingly spirit, the Chaldee rendereth it; such as was found in Araunah, that famous Jebusite, 2Sa 24:23 Zec 9:7; and is a quickening spirit in every good soul, causing them to make riddance, as Baruch did, Neh 3:20, and to take long strides toward heaven, as Jacob did toward Padanaram, Gen 28:5 for, Nescit tarda molimina spiritus sancti gratia, The spirit of grace knoweth no slow paces, but is quick of despatch (Ambrose). Up get these chieftains when once they hear, Surge, age, Summe Pater, as one said once to the bishop of Rome, exciting him to make war upon the Turk.
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And the priests, and the Levites] Fit it was that these should be of the first and most forward at temple work; whose proper employment it was to teach Jacob God’s judgments, and to put incense before him continually, Deu 33:10, to wait at the altar, and to be partakers with the altar, 1Co 9:13.
With all them whose spirit God had raised up] Not of Judah and Benjamin only (those best of the tribes, and truest to their princes and principles), but also of Ephraim and Manasseh, 1Ch 9:3, with Eze 37:16-17; Eze 37:21-22, even as many of the Israelites as were acted by God’s spirit of judgment and of burning, Isa 4:4, firing them up to a holy contention in so noble and necessary a business, and leading them into the land of uprightness, Psa 143:10. The fruit of this good spirit is in all goodness and righteousness and truth, Eph 5:9; the work of it upon the sons of God who are led by it, Rom 8:14, is not only an external invitation by the word and sacraments, or a mere moral persuasion (Cyrus’s proclamation here would have availed but little with this people, if God had not moved their hearts), but an effectual drawing of the heart, whereby operating irresistibly, the sinner is converted; and whereby co-operating infallibly, he persevereth in grace unto the very end, Joh 6:44. This conduct of the Holy Spirit we must both earnestly beg with David, Psa 143:10, and as carefully observe and obey his motions as ever David did the out goings of God in the tops of the mulberry trees, 1Ch 14:15, for these are the sound of his goings, and the footsteps of his anointed, Psa 89:51.
To build the house of the Lord] This was what they aimed at, rather than their own liberty. Choice and excellent spirits can easily drown all self respects in the glory of God. It was the care of those good people in Joel’s days, that there might be a meat offering and a drink offering unto the Lord their God, whatever became of their own carcases, Joe 2:14. And when the daily sacrifice ceased by the tyranny of Antiochus, they looked upon it as an abomination of desolation, Dan 9:27. The Jews at this day are very earnest to be rebuilding the destroyed temple at Jerusalem, out of their blind zeal; but they have neither any Cyrus to encourage them (Julian the apostate once did, in spite to the Christians, but it came to nothing) nor the Spirit of God to excite them to such an unwarrantable work.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The chief of the fathers of Judah and Benjamin;…
The chief of the fathers of Judah and Benjamin; and with them some of other tribes, as appears from 1Ch 9:3; but these only are named, because they were most considerable for number and quality.
Whose spirit God had raised to go up; to whom God had given that pious disposition, and that fortitude and resolution, which it required to break through their difficulties, which were great and many, such as their present penury, the length, and hazards, and costliness of the journey, their settlements in comfortable habitations, their dispersion in several and distant places, which hindered the conjunction of their counsels and actions, the multitude of their enemies, the actual possession of their country by others, the great backwardness of many of their own brethren to go with them, and many other discouragements.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain We are here told,
We are here told,
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, Ezr 1:5. The leaders herein were the chief of the fathers 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, not by might, nor by power, but by the Spirit of the Lord of hosts, Zac 4:6. 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, It is good to be here. 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 (Jer 50:5); for they, being a new generation, went out like their father Abraham from this land of the Chaldees, not knowing whither they went, Heb 11:8. 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, works in us both to will and to do. 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. Deliverance is preached to the captives, Luk 4:18. 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 glorious liberty of the children of God. The offer is general to all. Christ makes it, in pursuance of the grant which the Father has made him of all power both in heaven and in earth (a much greater dominion than that given to Cyrus, Ezr 1:2) and of the charge given him to build God a house, 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 build the house of God, to make heaven of their religion, whatever it cost them, and they are those whose spirit God has raised above the world and the flesh and whom he has made willing in the day of his power, Psa 110:3. 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, Ezr 1:6. 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. The earth helped the woman. Besides what was willingly offered 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.
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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, Ezr 1:7, Ezr 1:8. 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 vessels of mercy, vessels of honour, of whom it is said (Ti2 2:19, Ti2 2:20), The Lord knows those that are his, and they shall none of them perish. 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 prince of Judah; the Chaldeans called him Sheshbazzar, which signifies joy in tribulation; but among his own people he went by the name of Zerubbabel - a stranger in Babylon; 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 (Ezr 1:8), and he took care for their safe conveyance to Jerusalem, Ezr 1:11. 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Then rose up the chief of the fathers of…
Then rose up the chief of the fathers of Judah and Benjamin,.... Princes of these tribes, and heads of families in them, and of some other tribes too, though chiefly of these, as appears from Ch1 9:3,
and the priests and the Levites: whose presence was necessary both to direct in the building of the temple, and to animate to it, and to set the vessels in their proper places; and particularly to assist in the setting up of the altar, and to offer sacrifices on it, which was the first thing done when come to Jerusalem, Ezr 3:2
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with all them whose spirit God raised to go up, to build the house of the Lord, which is in Jerusalem; God, who "works" in men "both to will and to do", wrought powerfully by his Spirit on their hearts, inclined their minds, and made them willing to go up, and set about this work; and such a divine, powerful, and efficacious operation upon them, was necessary to engage them in it, since the embarrassments, difficulties, discouragements, and objections, were many: some of them were well settled, and had contracted a pleasing acquaintance with many of their neighbours, and indeed to most of them it was their native place; and as for Judea and Jerusalem, they knew nothing of but what their fathers had told them; the way to it unknown, long, and dangerous, at least fatiguing and troublesome to their wives and children; and Judea and Jerusalem desolate and in ruins, and in the hands of enemies, from whom they had reason to expect trouble.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Then rose up, &c. - These being a new…
Then rose up, &c. - These being a new generation, went out like their father Abraham, from this land of the Chaldees, not knowing whither they went.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain Ezr 1:5. Then rose up the chief of the…
Ezr 1:5. Then rose up the chief of the fathers, &c. — 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. Of Judah and Benjamin — And with them some of the other tribes, as appears from 1Ch 9:3; but these only are named, because they were most considerable for number and quality. And the priests and Levites — Who, as became them, were among the first that set their faces toward Zion. If any good work is to be done, let ministers take the lead in it. With all whose spirit God had raised, to go up — Whom he had inspired with reverence and love for himself as the God of Israel, and a deep concern for the restoration of his worship at Jerusalem, and with that resolution and fortitude which were requisite to enable them to break through the difficulties and discouragements which were in their way. These were undoubtedly great and many; such as their present penury; the length, and hazards, and expenses of the journey; their being dispersed in several and distant places, which prevented the conjunction of their counsels and actions; the multitude of their enemies; the actual possession of their country by others; the ruinous state of Jerusalem, and the other cities and towns of Judea; and the great backwardness of many of their own brethren to go with them. Add to this, the temptation was strong to some of them to stay in Babylon, being conveniently and comfortably settled there, and having contracted an acquaintance with their neighbours, such as was agreeable and pleasing to them. By these and such like considerations, many were induced to remain where they were, or at least not to go with the first that went. But there were some that broke through these difficulties, and they were those whose spirits God had raised up: whom by his Spirit he had inspired with a generous desire of liberty, and a gracious affection to their own land, the land God had given them, and a desire for 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 stayed in Babylon: but, as he had raised up the spirit of Cyrus to proclaim this liberty, so he raised up their spirits to take the benefit of it, and set their faces toward Zion, as strangers asking the way thither, Jer 50:5. For, being a new generation, they went out, like their father Abraham, from this land of the Chaldees, not knowing whither they went.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Only a portion of the Israelites took advantage of…
Only a portion of the Israelites took advantage of the permission of Cyrus. Many remained in Babylon, since they were disinclined to relinquish their property. They who returned were persons whom God had especially stirred up to make sacrifices for His glory.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Then rose up the chief of the fathers, &c.--The…
Then rose up the chief of the fathers, &c.--The paternal and ecclesiastical chiefs of the later captivity, those of the tribes of Judah and Benjamin, with some also from other tribes (Ch1 9:3), who retained their attachment to the pure worship of God, naturally took the lead in this movement. Their example was followed by all whose piety and patriotism were strong enough to brave the various discouragements attending the enterprise. They were liberally assisted by multitudes of their captive countrymen, who, born in Babylonia or comfortably established in it by family connections or the possession of property, chose to remain. It seems that their Assyrian friends and neighbors, too, either from a favorable disposition toward the Jewish faith, or from imitation of the court policy, displayed hearty good will and great liberality in aiding and promoting the views of the emigrants.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain PREPARATIONS TO RETURN FROM EXILE, Ezr_1:5-11.
PREPARATIONS TO RETURN FROM EXILE, Ezr_1:5-11.
5. Chief of the fathers — The most aged and venerable men, who were heads of families, and some of whom had seen the former temple. Ezr_3:12.
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Judah and Benjamin — These tribes, last exiled, were the first to return. Doubtless with them some descendants of other tribes also returned, and when the temple was finished twelve he goats were offered at the dedication, according to the number of the twelve tribes. Ezr_6:17; compare also Ezr_8:35; and 1Ch_9:3.
Priests… Levites — Without these the temple service could not be properly administered, nor the sacrifices legally offered.
With all — Bertheau makes all in apposition with fathers, priests, and Levites, thus: — The chief of the fathers, and the priests and the Levites, in short, all whose spirit, etc. But we prefer to take the preposition with (ל) in the sense of together with, showing that others besides the chief fathers and the Levites rose up to return to Jerusalem. None, however, either among fathers or Levites, or others, went up except those whose spirit God had raised. The word rendered had raised is the same as that rendered stirred up, in Ezr_1:1, and here means roused up and thrilled with strong desire to go and rebuild the temple.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 5–11. The Return of the Jews under Sheshbazzar: a…
5–11. The Return of the Jews under Sheshbazzar: a brief summary of events
5. the chief of the fathers] R.V. the heads of fathers’ houses. Literally rendered, the term would be ‘the heads of the fathers’. Cf. the Latin ‘principes patrum’. See Exo_6:14. For the subdivision into (1) tribe, (2) family, (3) household, compare especially Jos_7:16-18.
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with all them] R.V. even all. The construction in the original is peculiar. The preposition ‘to’ or ‘for’ stands before ‘all’, and the relative is omitted. The A.V. takes the clause to briefly summarize ‘the rest’ (i.e. the supplementary list of them) who, not being classed under (a) the heads of fathers’ houses of Judah and Benjamin, (b) priests, (c) Levites, formed a fourth division of the people. By comparison with other passages such as 1Ch_13:1-2, 2Ch_5:12, where the same or a similar construction in the original is found, we see that the R.V. is correct. The preposition does not supplement, it defines. All included under the three groups mentioned in the verse, ‘rose up’. The whole community is summed up under these three heads, cf. Ezr_6:16; Ezr_6:20.
whose spirit God had raised] R.V. had stirred up. The same phrase as in Ezr_1:1. Ezr_1:5 follows as the direct result of Ezr_1:1. It is important therefore that the same words should be used to translate the same phrase.
‘God’ here is ‘ha-Elohim’, the God = Jahveh of Ezr_1:1 who also stirred up the spirit of Cyrus. The wonder of the Return is shown to be wholly due to Divine overruling. The will of the sovereign to proclaim the decree and the will of the subject to avail himself of it are alike controlled by Him.
to go up to build] Observe the punctuation. In the A.V. these words are by the punctuation connected with the main verb ‘rose up’. The R.V. connects the words with the last clause alone, and thus (a) avoids collocation of ‘rose up’ with to ‘go up’; (b) divides the verse into two balanced sentences, the general statement and its closer definition.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (5-11) Immediate result of the decree.
(5-11) Immediate result of the decree.
(5) With all them whose spirit God had raised.—Namely, all is the more exact rendering. The same influence that prompted the decree of Cyrus was necessary to overcome the inertness of the captives: many preferred to remain in Babylon.—The people were enumerated as tribes, families, and fathers’ houses; the second and third orders of classification are not here distinguished from each other.
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(6) Precious things.—The Hebrew equivalent is a rare word, which, when it occurs, is connected only with the precious metals.
Willingly offered.—Although it is not so said, the people of Cyrus were “stirred up” like himself: how much he gave, and how much he valued the worship of the Temple, we shall hereafter see.
(7) His gods.—Rather, his god. Merodach, to wit, whom he called “his lord” (Dan_1:2). From 2Ki_25:13-17 it appears that much had been taken away which Cyrus had not been able to find.
(8) Mithredath.—“Dedicated to Mithra,” the sun god of the Persians, whose worship among the Vedic Indians had thus early reached Persia.
Sheshbazzar.—The Chaldee name of Zerubbabel, whose title, however, as Prince of Judah is given him from the Hebrew side. He was the legal heir of Jehoiachin, being the son of Pedaiah (1Ch_3:19), who possibly married the widow of Salathiel or Shealtiel. And the title “Prince of Judah,” or “Prince of the captivity,” was specially given to him in common with a very few others.
(9) Chargers and knives.—Rare words in the original, perhaps on the whole best rendered as here.
(10) Of a second sort.—Of inferior quality.
(11) Five thousand and four hundred.—The total of the several sums should be in round numbers, such as are frequently used, two thousand and five hundred. Obviously, therefore, the writer, whom we must needs suppose to have his own previous numbers before him, here includes vessels not before enumerated as chargers and basons.
Bring up.—They were not, as sometimes said, the freewill offering of Cyrus. Sheshbazzar brought these rich vessels “with them of the captivity,” and they were sent as already belonging to God, who vindicated by His judgment on Babylon their desecration at the feast of Belshazzar.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain CHAPTER 1Ch_9:3) and perhaps some of other tribes, were…
CHAPTER 1Ch_9:3) and perhaps some of other tribes, were more zealous, and took part in the migration. Many, on the other hand, even of Judah and Benjamin, preferred remaining in Babylonia to undertaking the long and perilous (Ezr_7:22) journey to Palestine, and taking the chance of what might happen to them there. They were, as Josephus says, "disinclined to relinquish their property." In the course of nearly seventy years great numbers of Jews had acquired wealth; some had invested their money in lands and houses; others had extensive business connections; others, again, though poor, may have been unenterprising; and the result was that only some 42, 000 persons took advantage of the opportunity, and proceeded from Babylonia to Jerusalem. (Ezr_2:64) The response to the latter part of the decree, addressed by Cyrus to his heathen subjects, was more satisfactory. The Jews were helped by their neighbours freely, with gold, and with silver, and with goods, and with beasts, and with precious things (ver. 6); and besides all this, a certain number of freewill offerings were contributed. As in Egypt at the time of the Exodus, (Exo_11:3) so now, the Jews found favour in the eyes of the heathen on their departure from among them, and were made partakers of their worldly substance. We may well suppose that once more God gave his people favour in the sight of those with whom they had been living, and disposed their hearts to liberality.
Then rose up the chief of the fathers. The "chief of the fathers" are the hereditary heads of the families recognized as distinct and separate. (see Ezr_2:3-19)
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HOMILETICS Vers. 5-11.
The muster.
We have noted already that the great and primary feature in the restoration of Israel from captivity was the restoration of the house. With a view to this restoration, as we have seen, the whole edict of Cyrus was framed. In the passage now before us we shall see, in the next place, that the results of that edict were in accordance with this design. They secured, i.e. , the two first requisites for carrying out this design, providing, as they did, on the one hand, the requisite men; and, on the other, the requisite means.
I THE REQUISITE MEN.
1. The requisite laymen. "Then rose up Judah" (Heb_7:14) "and Benjamin." The Church is before its ministers. (comp. Php_1:1) Perhaps, also, the laymen in this case were the first to be stirred. Next, the requisite lay-leaders, the "chief of the fathers of Judah and Benjamin." Wherever any body of men moves towards an enterprise, there must be some to go first. In this case it pleased God so to arrange by his providence, and so to work by the edict of Cyrus, that some of those were ready to go first who naturally stood first as it were. This was particularly the case, as we afterwards find, with him who stood first of all amongst these "chief of the fathers of Judah and Benjamin," viz., "Sheshbazzar the prince of Judah," mentioned in ver. 8. This Sheshbazzar, better known as Zerubbabel (comp. Ezr_5:16 and Zec_4:9; see also, Dan_1:6, Dan_1:7) about whose exact descent and lineage it is difficult to make sure, seems, at any rate, to have been regarded both by Israelites and Gentiles as the representative of the house of David. As such, he was the natural leader of the movement for restoration; and as such a leader, in God"s providence, he was found willing to act. In addition, next, to this sufficient lay element, we find also,
2. The requisite ecclesiastics. And that, as before, of all ranks. Both "the priests and the Levites," e.g. , both the appointed ministers and their appointed assistants, are specified in ver. 5. Mention is also made afterwards of Jeshua, the legitimate high priest, or supreme ecclesiastical; (Ezr_2:2 Ezr_3:2, etc.) and of the Nethinims and children of Solomon"s servants, (Ezr_2:43-58) the lowest grades of all those occupied in purely ecclesiastical work. This, therefore, completes the list. If the Church is before its ministers, it is not, therefore, without them. Neither Judah and Benjamin without Levi, nor Levi without Judah and Benjamin, could have restored the kind of house that God wished. It is to be admired, accordingly, that in this instance God caused the edict of Cyrus so to operate as to call forth sufficient of both. And something more than merely sufficient, so some have supposed. Besides men of Judah and Benjamin, and men belonging to or connected with the ecclesiastical tribe of Levi, some also belonging to other tribes of Israel are thought to be pointed to in the words "with all them whose spirits God had raised." The return of some such appears clearly implied in 1Ch_9:3, and was only natural, when we bear in mind how many men of other tribes at various times before the captivity had joined themselves to that of Judah. (see 2Ch_11:14-16 2Ch_15:9 2Ch_30:1, 2Ch_30:10, 2Ch_30:11, 2Ch_30:18; also Blunt"s "Undesigned Coincidences," p. 189) It is further evident that such a separate ten-tribes element amongst those returning from Babylon would be a fact of much weight, since it would serve so greatly to make the restored house, as originally intended, (Psa_122:4) a house for the whole race, a centre of unity for all "the twelve tribes scattered abroad". (Jam_1:1) And it would also aid us in understanding St. Paul"s long-subsequent description of those "twelve tribes" as "instantly serving God day and night" throughout the world. (Act_26:7) They did so in that common temple which they had all thus helped to restore.
II THE REQUISITE MEANS. The men thus duly called were also duly equipped. Almighty God, by the edict of Cyrus, both "raised" their "spirit" and filled their hands . (see Psa_110:3; Php_2:13) For example, we find them provided with the requisite means of support. These men would have to live whilst on their journey, and whilst building the house. The "gold" and "goods" mentioned in ver. 6, added to what we may suppose them to have made by selling their possessions, (Jer_29:4, Jer_29:5) may have been meant for this end. So also the "beasts" in the same verse (comp. Ezr_2:66, Ezr_2:67, where none but beasts of burden are mentioned) may have supplied them with another requisite, viz., means of transport. Next, if we are right in referring the last words of ver. 6 to the grant made by Cyrus himself, as afterwards defined in Ezr_6:3, Ezr_6:4, we see that they had, further, at their disposal the requisite materials for building. This point will perhaps appear more plainly if we compare the last-quoted passage with what is said in 1Ki_6:36. Not only, i.e. , were the necessary materials for building the temple granted, but they were granted, it would appear, of the precise shape and size required for erecting one most important part of the new temple, viz., its inner court. Further yet, another most important point, we find that the requisite temple vessels were supplied in this case (vers. 7-10). God"s providence had so ordered it that a sufficient number of these sufficient, at any rate, to make a beginning; sufficient also, it may be, to serve as a pattern for others (a point of great importance according to Exo_25:9, Exo_25:40; 1Ch_28:11) and sufficient, in this way, to keep up the identity of the old worship and the new, and make it a true restoration were placed at their service. This is a point to be marked. Taken away by Nebuchadnezzar principally at his first capture of Jerusalem (2Ch_36:7, as contrasted with 2Ki_24:13; 2Ch_36:19) placed by him in the house of his "god", (Dan_1:2) brought out thence at the great feast of Belshazzar on the same night that Babylon was captured, (Dan_5:3, Dan_5:23, Dan_5:30) they were preserved by God through all these vicissitudes as something destined for further use. Exactly corresponding with this is the careful way in which we find them handled by the Persian treasurer Mithredath, taking.them in his "hand," according to Lunge, so as to inspect and recognize them as Jerusalem temple vessels; and afterwards "numbered" or catalogued by him in the way that follows (vers. 9, 10) before giving them to Zerubbabel. What these vessels exactly were it is impossible for us now to make out; but it is evident that they were considered most important by all concerned at the time, and also evident that they leave little else in the way of "requisites" to be named. We may, perhaps, conjecture, however, that under the "precious things" of ver. 6 may be included those priestly "garments" of which we read in Ezr_2:69, and those musical instruments, no longer now to be hung on the willows, of which Josephus informs us. Also (one other point yet) that other vessels besides these preserved ones were now offered for temple use, in such numbers as almost to double the whole number at the disposal of the priests (comp. the total of the numbers in vers. 9 and 10 with the total given in ver. 11). In fact, certain other "vessels of silver," for which no other use is specified, are mentioned by name in ver. 6. But, whether with or without these conjectures, we have much here to admire.
(1) How willing are God"s people in the day of his power! When he has special work to be performed in his Church, how easily, how surely he provides the right men.
(2) How carefully, also, and how completely he enables them for their work, either by providing them with fresh instruments, or by using those which they have. Compare Ehud"s "left hand," David"s "sling," the "eloquence" of Apollos, etc. If called, therefore, to any work (and we are all called to the great work of glorifying Christ and fighting sin), in that call itself is our strength. "Go in this thy might" (Jud_1:6:14; see also Jos_1:9; Jud_1:4:6)
(3) At the same time, we must not mistake. Preparation is not accomplishment. (1Ki_20:11) Collecting soldiers is one thing; arming and supplying them another; actual campaigning another yet. "Speak unto the children of Israel that they go forward." "Go in this thy might." The first word in that sentence as important as the last.
HOMILIES BY W. CLARKSON. Vers. 5, 6.
God"s action on the minds of his people.
When Cyrus, moved of God, proclaimed liberty to the captives in Persia and invited the children of Israel to return to their own land, there was a very large proportion that preferred to stay, some from excusable and others from insufficient motives, but a large company of the people of God made an immediate and honourable response. These, to the number of 42, 000 persons, forthwith made ready to leave their adopted country and to go up to Jerusalem, to build again the house of the Lord, rebuilding, at the same time, the shattered fortunes of the land of their fathers. The response to the king"s overture illustrates God"s action on the minds of his own people. We have
I HIS TWO METHODS OF APPROACH. "Then rose up," etc. (ver. 5).
1. Instrumental. God worked on the minds of the chiefs of the people by means of the proclamations and edicts of Cyrus, and on the minds of the generality of ripe people by means of their leaders. Then when the king"s offer was circulated up the chief of the fathers of Judah and Benjamin," etc. And when Sheshbazzar (Zerubbabel) and the other natural leaders came forward, then the multitude volunteered: there is human agency here.
2. Direct. God"s spirit acted directly and immediately on their minds. They were men "whose spirit God had raised;" they were like the "band of men whose hearts God had touched". (1Sa_10:26) God "laid his hand upon them," and lifted them up, spiritually, and they became strong and brave, ready to do a good work for him and for the world.
II ITS SPIRITUAL RESULT. Elevation of soul. Their spirit was raised as ours will be whenever God works within us as he did in them
(a) above its common level of thought and feeling. They saw, as otherwise they would not have seen, the excellency of the service of God and of their native land; they felt, as they did not usually feel, how glorious a thing it was to lay everything on the altar of God and strike a brave and faithful blow for their country"s freedom and independence. Their views were cleared, their ambition heightened, their mind enlarged, their soul exalted. God "raised their spirit," and they were lifted up
(b) above the inducements of a comfortable present; so that the pleasant homes and prosperous employments and agreeable friendships and enjoyable amusements in which they had been spending their days, these they were willing to leave behind them. And they were raised
(c) above the fear of misfortune in the future; so that the difficulties of the journey, the "lion in the way," the arrangements between one another, the desolate ruins of the once-favoured city, the enemies that might dispute their right, all these dangers and difficulties they were prepared to encounter and overcome. Under the touch of the hand of God they became, as we may now become, men whose "heart was enlarged" to dare and do great things, to attempt and accomplish what, in an unenlightened and uninspired state, they would never have dreamed of doing. God was with them, his spirit was in them, and these children of men became the servants and the soldiers of God. Dare to attempt nothing if God"s Spirit be not in the soul, inciting and sustaining it. Dare to undertake anything if he opens the eyes of the understanding and if he dwells within the heart.
III ITS MATERIAL ISSUES (ver. 6). Such was the spirit of these men, that
(a) those of their kindred who did not accompany them and their Persian neighbours "strengthened their hands with vessels of silver and gold, with goods and beasts and precious, things;" and
(b) thus equipped they marched out of their captivity, and went forth free men to espouse the cause of Jehovah and to make their mark on their age and, indeed, upon future ages.
Our great wisdom is to know when God comes to us; to listen when he speaks; to respond when he calls. Many Jews in Persia heard but heeded not that voice; they felt the touch of that Divine finger but obeyed it not. They lived on in such comfort and enjoyment as their adopted country yielded; but they entered not the open gate of opportunity; they rendered no great service to their land, their church, their race. Not theirs the victory and the crown; these were for the men who responded when God called, and whose spirits rose to the height of that great occasion. C.
HOMILIES BY A. MACKENNAL. Vers. 5, 6.
The return.
The books of Ezra and Nehemiah are the historical introduction to this third period of Jewish history. The first or formative period is that of the exodus and the conquest of Canaan. The second, that of the kings, is the period of national development, when all that was possible to them as a nation was accomplished. The third period was that of national dependence, and it lasted 600 years. From the return from captivity to the fall of Jerusalem, the history of the Jews is bound up with the policy of the great empires, Persia, Macedonia, Greece, and Rome, on whose favour they depended, or to whore they offered a fruitless resistance.
Just as the exodus and the conquest trained the people for the second stage in their development and prepared its way, so the third period prepared for the fourth Judaism in its relation to modem history. The true destiny of Israel is now revealed, to exist as a "leaven" among the nations. The Divine purpose in the Israelitish people is accomplished in Christendom; religious susceptibility, fitness for inspiration, has been the signal endowment of the Jews; theirs is a spiritual, not a national, glory. And the modem history of the unconverted remnant is not without significance; we see in them the natural stock out of which Christendom has grown. The tenacity and steadfastness which still characterise the race, their patience, gentleness, and readiness to serve or to rule, are some of the elements of their fitness to affect most intimately the history of the world, some of their qualifications to be the depositary of the promises of God.
The period of the return is sometimes contrasted with that of the exodus as an unheroic with a heroic time. It is easy to exaggerate the force of this contrast. That is not an unheroic or uneventful history which contains, as its heart, the story of the Maccabees. Even in these two books Ezra and Nehemiah the narratives of the rebuilding of the altar, the foundation and dedication of the temple, the building of the walls of Jerusalem, and the reorganisation of a corrupt society, are not inglorious. The tact, the courage, the patience, the fidelity displayed awaken admiration; and some of the incidents strike the imagination and stir the soul.
The true contrast is rather that between ancient and modern life, the conceptions and conditions of the old and the new world. Instead of miracle, we read the story of providential guidance and of homely virtues winning the hearts of the captors. We are involved in the details of foreign policy, brought face to face with the intrigues of Oriental rulers. The successive fortunes of the great heathen states profoundly affect the fortunes of the Jews. Their history is becoming international, cosmopolitan. A new source of interest appears in these books, commonly reputed dull, as we perceive this. The history affects us not by its contrasts with our more commonplace life, but by its revelations of the Divine and noble in the commonplace; it appeals not to our wonder, but to our sympathy.
The period of the exodus was marked by a splendid cycle of miracles inaugurated by Moses, and fitfully appearing down to far later days. In the period of the monarchy God revealed himself in a succession of prophets; men whose glory and whose main office it was to declare the great moral principles of the Divine rule into which they had the insight of spiritual genius; but who yet had often conferred upon them a predictive gift, a power to foresee and to foretell events, which fixed attention on their utterances and confirmed their mission as from God. The period of which we are now speaking was marked by regard for law; the reverence for God as the God of order which characterises modern thought and modern piety had here its birth. Ezra was "a priest," but he was also, and even more, "a scribe;" and the scribe, as Dean Stanley points out, was the forerunner of the Christian minister. We have wise men still, men of marvellous spiritual insight, ability to read the secrets of the human heart and to forecast human story; not these, however, but "pastors and teachers" are the officers of the Church. With the study of the law began the recognition of the sphere of the intellect in religion, the interpretation of God"s will. The synagogue in which, and not in the temple, the Christian congregation finds its historic origin dates from this time; and so does the common school of the Jews. All this is of profound significance; it is the beginning of a religious revolution. God will henceforth be increasingly conceived of, not as interfering with, but directing, the course of events. Study is to take the place of signs; the knowledge of his will is to be gained, not through rare and fitful glimpses and glances, but by constant thought and careful reasoning.
Two lessons may be noted here
First, As To THE PROVIDENCE OF GOD. "The fall of Sardis and Babylon was the starting-point of European life; and it is a singular coincidence that the beginning of Grecian art and philosophy, and the foundation of the Roman constitution, synchronize with the triumph of the Arian race in the East." Similarly, Christ came ".in the fulness of the times," when Gentile history, as well as Jewish expectation, had "prepared the way of the Lord." These coincidences have an evidential value; they mark design in history. Time, which removes us so far from events that they lose impressiveness, compensates for the loss by revealing more fully correspondences that speak of purpose. The majestic march of Providence makes also a direct appeal to the emotions of piety.
Next, AS TO THE PURPOSE OF GOD. The object of the separation of Israel to a peculiar destiny and discipline was that they might contribute moral and spiritual force to humanity. The "election" was for the sake of the human race. They were chosen not to judge mankind, but to influence it. The Jewish people, like him who was its archetype and greatest representative, came not to condemn the world, but to save the world. And this is the common order of spiritual efficiency. First separation, then influence. The first precept is, "Come ye out from among them, and be ye separate, and touch not the unclean thing;" then we can "be all things to all men," can "eat and drink with publicans and sinners." Some of these thoughts receive emphatic illustration in these verses.
I IT WAS A PEACEFUL RETURN. God had "raised their spirit" "to go up to build the house of the Lord." They went with the good wishes of Cyrus and the people. "All they that were about them strengthened their hands." Jeremiah (ch. 29.) had told them what spirit they were to cherish during their years of bondage. "Seek the peace of the city whither I have caused you to be carried away captives, and pray unto the Lord for it: for in the peace thereof shall ye have peace." It is still a characteristic of the Jews that they are good citizens. Many of them signally won the confidence of their masters; as Ezra, Nehemiah, Daniel, Mordecai, arid the three Hebrew youths. The reward of their meekness and service came. Contrast this return with the flight out of Egypt. "They were thrust out of Egypt." "The Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead men.
II THE CHARACTER OF CYRUS. It is a large assumption which appears in his decree the God of heaven hath charged me to build him an house at Jerusalem, which is in Judah;" but it is not out of harmony with what we know of his character. The noblest epithets are heaped upon him in the prophecy of Isaiah. He is "the anointed, the Messiah, of Jehovah." God "saith of Cyrus, He is my shepherd, and shall perform all my pleasure." He is "the righteous man" whom God "raised up from the East." Contrast this with the scorn of Egypt as an ally, (Isa 30:, Isa_30:31) and the denunciation of the pride of Assyria, and the prophecy of its doom. (Isa 10) And heathen writings illustrate the Scripture representation of him. They speak of his virtues; they record romantic circumstances in his early career which justify the belief that he was providentially preserved for some great purpose.
III THE POINTS OF RESEMBLANCE BETWEEN THE JEWISH AND THE PERSIAN FAITH. The unity of God; that he should not be worshipped under the form of idols; that God was good, and that evil was not from him. Each faith was able to contribute something to the other; but fundamentally they were in harmony. Contrast this with the idolatries of Babylon, the scornful picture of Isa_46:1, Isa_46:2; and picture the meeting in Babylon of the Persian victors and the Jewish exiles. An interest might well be excited in one another such as is indicated in our text.
The narrative illustrates God"s making use of mens goodness" to advance his purpose. He can make "the wrath of man to praise him;" but he loves rather the frank service of those in sympathy with him. We too love to contemplate good acts done graciously; favours unmarred by any bitter memories. The feeling of the return finds lyrical expression in the joyousness and trust of Ps 126. M.
HOMILIES BY J.A. MACDONALD.
Vers. 5, 6.
The response.
rose up," etc. The edict of Cyrus had been issued (see vers. 2 4). The voice of God was in the voice of the king (see ver. 1). But who responded?
I THE CHIEFS OF THE FATHERS OF JUDAH AND BENJAMIN RESPONDED.
1. Happy the people whose magistrates lead them nobly.
(1) In politics. The voice of the king. The purpose of that voice.
(2) In religion. The voice of God. The purpose of that voice: immediate; ulterior with respect to fulfilment of prophecy, etc.
1. Politics cannot be divorced from religion.
1. God has joined them in the constitution of our nature.
2. He holds citizens, as such, responsible to himself.
3. Experience proves that godly men are the best citizens.
1. Evil rulers are scourges of God to wicked peoples.
1. Not appointed without his providence. (see Isa_3:4)
2. Rulers are no worse than their people.
Representative governments responsibility of the franchise. In hereditary magistracies. (see Isa_1:10) "Rulers of Sodom" associated with "people of Gomorrah". (see Isa_1:25, Isa_1:26) When the vices of a people are purged away, then worthy magistrates are raised up to them.
II THE PRIESTS AND LEVITES RESPONDED.
1. Priests, leaders in religion.
2. Sons of Aaron type of Christ, also of Christians. Offices at the altar. Offices in the sanctuary.
3. Levites, leaders in literature.
(1) Scattered in Israel schoolmasters, scribes of the law. (2Ch_34:13)
(2) Services about the temple. Literature should be the handmaid of religion. When otherwise, inversion of God"s order fearfully mischievous.
III SKILFUL ARTIFICERS RESPONDED. Those whose spirit God hath raised to go up and build the house of the Lord.
1. All useful labour is from God.
1. He is the Author of our faculties.
2. His providence furnishes opportunities for their culture.
2. All talent should be devoted to God.
1. In building up his material temple.
2. In furthering the building of his living temple.
3. In our secular calling. (see 1Co_10:31)
IV A WILLING PEOPLE RESPONDED.
1. All they that were about them.
(1) Not all the nation. Some elected to remain in Babylon. Gain of merchandise, etc., etc. So it is still when God calls us to forsake the world.
(2) Those responded whose sympathies were true them." Frequently the children of godly persons elect the service of Christ.
2. These strengthened their hands.
(1) True sympathy is help. Moral influence of virtuous citizens strengthens the hands of magistrates.
(2) Where sympathy is true it will furnish active help. Gifts from the wealthy viz., things of "gold and silver," "goods," "beasts," viz., for transport; (see Ezr_2:66, Ezr_2:67) "precious things." Gifts from the multitude offerings." All is precious that comes from a loyal heart.
1. Learn that religion and politics may be harmonised without resorting to compulsion. The response was voluntary. Uniformity is not unity. Endless variety in living things.
2. Harmony in religion and politics is truest when free. With compulsion comes resistance and contention. Admit the principle of coercion, then the question is not between religion and politics, as abstract principles, but becomes often an ambitious and unholy strife. J. A. M.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Return Arranged For
The Return Arranged For
v. 5. Then rose up the chief of the fathers, the heads of the divisions known as father-houses, of Judah and Benjamin, for these two tribes were chiefly concerned in this exile and the return, and the priests and the Levites, with all them whose spirit God had raised, those in whose hearts the Lord had wrought the willingness to return to the land of their fathers and build up the country anew from the depths of desolation, to go up to build the house of the Lord which is in Jerusalem. A good many Jews of Babylon could not make up their minds to return to Judah, since they were unwilling to relinquish the property they had gained in the land of their captivity.
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v. 6. And all they that were about them, all their friends and neighbors, strengthened their hands with vessels of silver, with gold, with goods, and with beasts, and with precious things, showing great liberality toward the Jews in accordance with the king’s proclamation, beside all that was willingly offered, given for the rebuilding of the Temple. The Lord made the Babylonians favorably disposed toward the Jews, in order to further His plans.
v. 7. Also Cyrus the king brought forth the vessels of the house of the Lord, those which had been used in the Sanctuary of Solomon’s Temple, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his gods, 2Ch 36:7;
v. 8. even those did Cyrus, king of Persia, bring forth by the hand of Mithredath, the treasurer, who had charge of all these treasures, and numbered them unto Sheshbazzar, the Persian name for Zerubbabel, the prince of Judah, appointed governor of the returning exiles.
v. 9. And this is the number of them: thirty chargers of gold, baskets or containers of a peculiar kind, a thousand chargers of silver, nine and twenty knives, with chased or braided work, or they may have been sacrificial dishes serving for the pouring of the blood,
v. 10. thirty basins of gold, covered vessels like large cups, silver basins of a second sort four hundred and ten, and other vessels a thousand. These larger and more costly vessels enumerated here amounted to a total of 2,499.
v. 11. All the vessels of gold and silver, including those of minor value, were five thousand and four hundred. All these did Sheshbazzar bring up with them of the captivity, when the exiles returned with all their goods, that were brought up from Babylon unto Jerusalem. The exodus of the Jews from Babylon is rightly regarded as the type of another exodus which God has commanded the children of the New Covenant; for the Christians are under obligations to leave the corruptions of the world and the false churches, to go out from among them and be separate, 2Co 6:17-18.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 their work
their work
This refers to the work of the people roused by God in the previous verse.
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everyone whose spirit God stirred to go
Stirring the spirit is a metonym for making someone want to act. See how you translated these words in Esra 1:1. AT: "everyone whom God had made want to go" (See: Metonymy)
translationWords
head
clan
Judah
Benjamin
priest
Levi
spirit
house of God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 1:5-6 As he had done with the heart of…
1:5-6 As he had done with the heart of Cyrus (1:1), God stirred the hearts of Israel’s leaders. • Very few priests and Levites actually responded (see 2:36-42). Most of the people who did respond were from two tribes, Judah and Benjamin. Persian documents show that many Jews stayed in Babylon, where they had homes, businesses, and relatives. A dangerous four-month trip back to the desolate city of Jerusalem, now inhabited by foreigners, was not an inviting choice compared to their comfortable life in Babylon. It was much easier to give many valuable gifts and voluntary offerings to those who did return.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.