Some of the heads of fathers’ households, when they came to Yahweh’s house which is in Jerusalem, offered willingly for God’s house to set it up in its place.
Parallel Translations
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Some of the heads of fathers’ households, when they came to Yahweh’s house which is in Jerusalem, offered willingly for God’s house to set it up in its place.
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And some of the chief of the fathers, when they came to the house of the LORD which is at Jerusalem, offered freely for the house of God to set it up in his place:
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And some of the heads of fathers' houses, when they came to the house of the LORD which is in Jerusalem, offered willingly for the house of God to set it up in its place;
Cross-references (15)
Passages linked to Ezra 2:68 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Corinthians 9:7 Let each man give according as he has determined in his heart, not grudgingly or under compulsion, for God loves a cheerful giver.
- Exodus 35:5-19 ‘Take from among you an offering to Yahweh. Whoever is of a willing heart, let him bring it as Yahweh’s offering: gold, silver, bronze, blue, purple, scarlet, fine linen, goats’ hair, rams’ skins dyed red, sea cow hides, acacia wood, oil for the light, spices for the anointing oil and for the sweet incense, onyx stones, and stones to be set for the ephod and for the breastplate. “ ‘Let every wise-hearted man among you come, and make all that Yahweh has commanded: the tabernacle, its outer covering, its roof, its clasps, its boards, its bars, its pillars, and its sockets; the ark, and its poles, the mercy seat, the veil of the screen; the table with its poles and all its vessels, and the show bread; the lamp stand also for the light, with its vessels, its lamps, and the oil for the light; and the altar of incense with its poles, the anointing oil, the sweet incense, the screen for the door, at the door of the tabernacle; the altar of burnt offering, with its grating of bronze, its poles, and all its vessels, the basin and its base; the hangings of the court, its pillars, their sockets, and the screen for the gate of the court; the pins of the tabernacle, the pins of the court, and their cords; the finely worked garments for ministering in the holy place—the holy garments for Aaron the priest, and the garments of his sons—to minister in the priest’s office.’ ”
- Exodus 35:29 The children of Israel brought a free will offering to Yahweh; every man and woman whose heart made them willing to bring for all the work, which Yahweh had commanded to be made by Moses.
- Exodus 36:3 They received from Moses all the offering which the children of Israel had brought for the work of the service of the sanctuary, with which to make it. They kept bringing free will offerings to him every morning.
- 2 Corinthians 8:3 For according to their power, I testify, yes and beyond their power, they gave of their own accord,
- Numbers 7:3-89 and they brought their offering before Yahweh, six covered wagons and twelve oxen; a wagon for every two of the princes, and for each one an ox. They presented them before the tabernacle. Yahweh spoke to Moses, saying, “Accept these from them, that they may be used in doing the service of the Tent of Meeting; and you shall give them to the Levites, to every man according to his service.” Moses took the wagons and the oxen, and gave them to the Levites. He gave two wagons and four oxen to the sons of Gershon, according to their service. He gave four wagons and eight oxen to the sons of Merari, according to their service, under the direction of Ithamar the son of Aaron the priest. But to the sons of Kohath he gave none, because the service of the sanctuary belonged to them; they carried it on their shoulders. The princes gave offerings for the dedication of the altar in the day that it was anointed. The princes gave their offerings before the altar. Yahweh said to Moses, “They shall offer their offering, each prince on his day, for the dedication of the altar.” He who offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah, and his offering was: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering; one golden ladle of ten shekels, full of incense; one young bull, one ram, one male lamb a year old, for a burnt offering; one male goat for a sin offering; and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Nahshon the son of Amminadab. On the second day Nethanel the son of Zuar, prince of Issachar, gave his offering. He offered for his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering; one golden ladle of ten shekels, full of incense; one young bull, one ram, one male lamb a year old, for a burnt offering; one male goat for a sin offering; and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, five male lambs a year old. This was the offering of Nethanel the son of Zuar. On the third day Eliab the son of Helon, prince of the children of Zebulun, gave his offering: one silver platter, the weight of which was a hundred and thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering; one golden ladle of ten shekels, full of incense; one young bull, one ram, one male lamb a year old, for a burnt offering; one male goat for a sin offering; and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Eliab the son of Helon. On the fourth day Elizur the son of Shedeur, prince of the children of Reuben, gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering; one golden ladle of ten shekels, full of incense; one young bull, one ram, one male lamb a year old, for a burnt offering; one male goat for a sin offering; and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Elizur the son of Shedeur. On the fifth day Shelumiel the son of Zurishaddai, prince of the children of Simeon, gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering; one golden ladle of ten shekels, full of incense; one young bull, one ram, one male lamb a year old, for a burnt offering; one male goat for a sin offering; and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old: this was the offering of Shelumiel the son of Zurishaddai. On the sixth day, Eliasaph the son of Deuel, prince of the children of Gad, gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering; one golden ladle of ten shekels, full of incense; one young bull, one ram, one male lamb a year old, for a burnt offering; one male goat for a sin offering; and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Eliasaph the son of Deuel. On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim, gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering; one golden ladle of ten shekels, full of incense; one young bull, one ram, one male lamb a year old, for a burnt offering; one male goat for a sin offering; and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Elishama the son of Ammihud. On the eighth day Gamaliel the son of Pedahzur, prince of the children of Manasseh, gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering; one golden ladle of ten shekels, full of incense; one young bull, one ram, one male lamb a year old, for a burnt offering; one male goat for a sin offering; and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Gamaliel the son of Pedahzur. On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin, gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering; one golden ladle of ten shekels, full of incense; one young bull, one ram, one male lamb a year old, for a burnt offering; one male goat for a sin offering; and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Abidan the son of Gideoni. On the tenth day Ahiezer the son of Ammishaddai, prince of the children of Dan, gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering; one golden ladle of ten shekels, full of incense; one young bull, one ram, one male lamb a year old, for a burnt offering; one male goat for a sin offering; and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Ahiezer the son of Ammishaddai. On the eleventh day Pagiel the son of Ochran, prince of the children of Asher, gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering; one golden ladle of ten shekels, full of incense; one young bull, one ram, one male lamb a year old, for a burnt offering; one male goat for a sin offering; and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Pagiel the son of Ochran. On the twelfth day Ahira the son of Enan, prince of the children of Naphtali, gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering; one golden spoon of ten shekels, full of incense; one young bull, one ram, one male lamb a year old, for a burnt offering; one male goat for a sin offering; and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Ahira the son of Enan. This was the dedication offering of the altar, on the day when it was anointed, by the princes of Israel: twelve silver platters, twelve silver bowls, twelve golden ladles; each silver platter weighing one hundred thirty shekels, and each bowl seventy; all the silver of the vessels two thousand four hundred shekels, according to the shekel of the sanctuary; the twelve golden ladles, full of incense, weighing ten shekels apiece, according to the shekel of the sanctuary; all the gold of the ladles weighed one hundred twenty shekels; all the cattle for the burnt offering twelve bulls, the rams twelve, the male lambs a year old twelve, and their meal offering; and twelve male goats for a sin offering; and all the cattle for the sacrifice of peace offerings: twenty-four bulls, sixty rams, sixty male goats, and sixty male lambs a year old. This was the dedication offering of the altar, after it was anointed. When Moses went into the Tent of Meeting to speak with Yahweh, he heard his voice speaking to him from above the mercy seat that was on the ark of the Testimony, from between the two cherubim; and he spoke to him.
- 1 Chronicles 21:18 Then Yahweh’s angel commanded Gad to tell David that David should go up and raise an altar to Yahweh on the threshing floor of Ornan the Jebusite.
- 1 Chronicles 22:1 Then David said, “This is the house of Yahweh God, and this is the altar of burnt offering for Israel.”
- 1 Chronicles 29:5-17 of gold for the things of gold, and of silver for the things of silver, and for all kinds of work to be made by the hands of artisans. Who then offers willingly to consecrate himself today to Yahweh?” Then the princes of the fathers’ households, and the princes of the tribes of Israel, and the captains of thousands and of hundreds, with the rulers over the king’s work, offered willingly; and they gave for the service of God’s house of gold five thousand talents and ten thousand darics, of silver ten thousand talents, of bronze eighteen thousand talents, and of iron one hundred thousand talents. People with whom precious stones were found gave them to the treasure of Yahweh’s house, under the hand of Jehiel the Gershonite. Then the people rejoiced, because they offered willingly, because with a perfect heart they offered willingly to Yahweh; and David the king also rejoiced with great joy. Therefore David blessed Yahweh before all the assembly; and David said, “You are blessed, Yahweh, the God of Israel our father, forever and ever. Yours, Yahweh, is the greatness, the power, the glory, the victory, and the majesty! For all that is in the heavens and in the earth is yours. Yours is the kingdom, Yahweh, and you are exalted as head above all. Both riches and honor come from you, and you rule over all! In your hand is power and might! It is in your hand to make great, and to give strength to all! Now therefore, our God, we thank you, and praise your glorious name. But who am I, and what is my people, that we should be able to offer so willingly as this? For all things come from you, and we have given you of your own. For we are strangers before you, and foreigners, as all our fathers were. Our days on the earth are as a shadow, and there is no remaining. Yahweh our God, all this store that we have prepared to build you a house for your holy name comes from your hand, and is all your own. I know also, my God, that you try the heart, and have pleasure in uprightness. As for me, in the uprightness of my heart I have willingly offered all these things. Now I have seen with joy your people, who are present here, offer willingly to you.
- 2 Chronicles 3:1 Then Solomon began to build Yahweh’s house at Jerusalem on Mount Moriah, where Yahweh appeared to David his father, which he prepared in the place that David had appointed, on the threshing floor of Ornan the Jebusite.
- Ezra 3:3 In spite of their fear because of the peoples of the surrounding lands, they set the altar on its base; and they offered burnt offerings on it to Yahweh, even burnt offerings morning and evening.
- Nehemiah 7:70-73 Some from among the heads of fathers’ households gave to the work. The governor gave to the treasury one thousand darics of gold, fifty basins, and five hundred thirty priests’ garments. Some of the heads of fathers’ households gave into the treasury of the work twenty thousand darics of gold, and two thousand two hundred minas of silver. That which the rest of the people gave was twenty thousand darics of gold, plus two thousand minas of silver, and sixty-seven priests’ garments. So the priests, the Levites, the gatekeepers, the singers, some of the people, the temple servants, and all Israel, lived in their cities. When the seventh month had come, the children of Israel were in their cities.
- Psalms 110:3 Your people offer themselves willingly in the day of your power, in holy array. Out of the womb of the morning, you have the dew of your youth.
- Luke 21:1-4 He looked up and saw the rich people who were putting their gifts into the treasury. He saw a certain poor widow casting in two small brass coins. He said, “Truly I tell you, this poor widow put in more than all of them, for all these put in gifts for God from their abundance, but she, out of her poverty, put in all that she had to live on.”
- 2 Corinthians 8:12 For if the readiness is there, it is acceptable according to what you have, not according to what you don’t have.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain Ezr 2:68 And [some] of the chief of the…
Ezr 2:68 And [some] of the chief of the fathers, when they came to the house of the LORD which [is] at Jerusalem, offered freely for the house of God to set it up in his place:
Ver. 68. And some of the chief] And but some. All were not alike enlarged or enabled.
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 To the house of the Lord, i.e. to the…
To the house of the Lord, i.e. to the ruins of the house; or to the place where that house stood.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Wesley 1765 · Public Domain The house - That is, to the ruins of…
The house - That is, to the ruins of the house; or to the place were it stood.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain Ezr 2:68. When they came to the house of…
Ezr 2:68. When they came to the house of the Lord — That is, to the place in which the temple had stood, and where the ruins still remained. Offered freely — Made a new offering, besides that which they had brought out of Babylon, from their brethren there, mentioned Ezr 1:4; Ezr 1:6. By this it appears that the Jews were not made absolute slaves in Babylon, but had liberty to trade and get riches for themselves; some of them being advanced to considerable offices in the king’s court. Otherwise they could not have been able to offer such sums as are mentioned in the next verse.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain some of the chief of the fathers, when they…
some of the chief of the fathers, when they came to the house of the Lord offered freely for the house of God, &c.--The sight of a place hallowed by the most endearing and sacred associations, but now lying in desolation and ruins, made the wellsprings of their piety and patriotism gush out afresh. Before taking any active measures for providing accommodation to themselves and their families, the chief among them raised a large sum by voluntary contributions towards the restoration of the temple.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 68. some of the chief of the fathers] R.V.…
68. some of the chief of the fathers] R.V. some of the heads of fathers’ houses, see note on Ezr_1:5.
when they came to the house of the Lord which is at Jerusalem] i.e. on their arrival at Jerusalem, where they were to rebuild the Temple. ‘The house of the Lord’, the site and the building are identified by the writer; if still in ruins, the house was about to be rebuilt, cf. Ezr_1:4-5, Ezr_3:8-9. In the writer’s mind ‘the house of the Lord’ is always standing at Jerusalem.
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offered freely] R.V. offered Willingly. There was no reason for the A.V. to alter the rendering given in Ezr_1:6. The freewill offering was offered willingly (see Ezr_3:5); the adverb ‘freely’ introduces an ambiguity.
to set it up] lit. ‘to cause it to stand’ = to restore; the expression recurs chap. Ezr_9:9.
68, 69. This passage is given in greater accuracy of detail in Neh_7:70-72.
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 (68) They came to the site of the house…
(68) They came to the site of the house not yet built, and offered for the building.
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 THE OFFERINGS MADE BY THE RETURNED EXILES ON THEIR…
CHAPTER 2:68-70
THE OFFERINGS MADE BY THE RETURNED EXILES ON THEIR ARRIVAL AT JERUSALEM (vers. 68-70). It has been customary among the pious of all ages and countries to make thank-offerings to the Almighty on the accomplishment of any important or dangerous work. The long journey of the exiles from Babylonia to Jerusalem involved considerable risk, (see Ezr_8:22, Ezr_8:31) and its successful termination naturally called forth their gratitude. The character of the offerings made is indicative of the fact, otherwise probable, that the exiles had turned all that they possessed into money, and had brought to Jerusalem a considerable amount of coin.
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Some of the chief of the fathers. That is, "Some of the heads of families." Each family went up under a recognized head or chief, the number of such heads being, as it would seem, nearly a hundred (vers. 361). When they came to the house of the Lord. No doubt considerable ruins of Solomon"s temple existed when the exiles returned, and were easily to be recognized, both by their situation and by the size of the stones employed. (1Ki_5:17) The place occupied by these rums was that whereto the emigrants flocked, and about which they, in the first instance, located themselves. Offered freely for the house of God, to set it up in its place. The first object of the returned exiles was the rebuilding of the temple, and their offerings were consequently given expressly towards the expenses of this costly work.
Vers. 68-70.
The arrival.
After the muster-roll, as described to us in vers. 1-67 of this chapter, the next thing, naturally, is the expedition itself. In the present instance, however, this is disposed of in a couple of syllables. "They came." In these modern days so some one has noticed in consequence of the great comparative ease and rapidity of the means of locomotion, we speak rather of arriving at than of travelling to our destinations. There is something parallel here. Nothing is related of this journey except that it was duly brought to an end. It does not follow from this, however, that it is unworthy of note. Often, where little is said, all the more is implied. How far this is the case in the present instance will be our first branch of inquiry. What we are afterwards told of the doings of these pilgrims immediately on their arrival at Zion will be our second and last.
I BEFORE THE ARRIVAL. These travellers "came." That is all. What does this show as to their method of coming? The route traversed, it must be remembered, was by no means a short one. Babylon was always considered a long way from Jerusalem. (Isa_39:3) Ezra, afterwards, (Ezr_7:9) was four months on the road, a time, in these days, more than sufficient to travel round the whole globe. The road also at that time, viz., during the subsequent reign of Artaxerxes, was by no means a safe. (Ezr_8:22; see also Neh_2:9) On the other hand, such travellers as these were, returning with spoils which had evidently seemed precious even to Nebuchadnezzar in all his pride, (Dan_1:2) would be especially liable to attack; to say nothing of the fact that their very errand would rouse the hatred of not a few. At the same time, the character of their company, as being a collection of families intending to "settle" again in Palestine, would itself put very great difficulties, in their case, in the way of defence; as also in regard to progress, and commissariat too. It is not every man who could have conducted even an army in safety so far; much less so large a household, so mixed a multitude, a caravan at once so vulnerable, so feeble, and yet so rich. It is something to be able to say of such that they did arrive at Jerusalem. Perhaps we shall see the significance of this brevity more plainly still in the way of contrast. "When Israel came out of Egypt" and travelled to Canaan before, they had a very much shorter journey before them, and their numbers were so vastly larger that they were able in some measure, even at first, to defend themselves. (Exo_17:8-13) Yet how much we are told, and how copiously, of their difficulties, their dangers, their deliverances, their many murmurings, rebellions, and judgments, and all the long succession of marvellous vicissitudes that betel them by the way. (Num_20:14) That first journey of theirs to Canaan is the most adventurous journey on record. Never were any travellers so guided, so fed, so protected, so often so near to destruction and so triumphantly rescued from it. Nowhere, at any rate, are we told so much of any other journey on earth. The absolute silence of Scripture, therefore, respecting all the incidents of this second journey of the same people to the same land seems well worthy of note. We can only account for it by supposing that there was nothing notable to be told. But how much this implies, as we said. How much,
1. As to the character of the pilgrims. How unlike the Israelites in the desert, how quietly persevering, how free from "murmurings and disputings" these Israelites must have been. Considering how many occasions for disputing fellow travellers are known to find, (Mar_9:33) the fact that in this four months" journey on the part of 50, 000 people there was nothing of the kind worth mentioning is not without weight. Do we see in it one wholesome result of the heavy discipline of their long captivity? Like the singular post-captivity freedom of Israel from idolatry, that constant pre-captivity sin? (see Psa_119:67) How much,
2. As to God"s rule in this world. It was certainly by God"s "good hand upon them" (Ezr_8:31, Ezr_8:32; Psa_107:7; Jam_4:13-15) that they had come where they were, just as much so as in the case of those addressed in Jos_23:14. How complete, therefore, in both cases, his faithfulness to his promise I How constant and effectual his providence! How all-ruling his power. Yet how exceedingly opposite his modes of operation! In the one ease by a succession of miracles which Israel never forgot. In the other case without a single incident that left any trace of its path; unless, indeed, we consider such consummate finish and ease of operation to be a kind of miracle in itself the standing miracle of his rule (Col_1:17; Heb_1:3: "upholding," etc.)
II AFTER THE ARRIVAL. The journey thus happily accomplished, what was first taken in hand? As far as possible, their first duty. They had come up specially to build the LORD"S house. It was necessary, of course, in order to do this, that they should have homes of their own. Before, however, they see to this second point in any way, they do all they can for the first. They cannot yet, whilst themselves homeless and unsettled, actually begin the LORD"S house. But they can lay aside of their substance for that purpose, and so show their desire; they can make their "offerings" (ver. 68) and put them into the "treasury" (ver. 69), adding thus to that which they had already collected in various ways. (see Ezr_1:4, etc.) for that end. And this they do, it seems, first. Such is the Scriptural, such the politic, plan. (see Deu_26:1-11; 1Ki_17:13; Mat_6:33; Luk_11:41) It is also to be observed that they do so "freely the Scriptural spirit. (see Exo_25:2 Exo_35:5; Deu_15:10; 2Co_9:7) And that they do so, once more, sufficiently the Scriptural proportion. "They gave after their ability". (see Mar_12:43, 44 14:8; 2Co_8:12) It would almost seem, indeed, as though 2Co_8:2 had been fulfilled in this case; so large, considering their numbers and probable condition, is the computed value of their contributions. For example, if the 61, 000 drams or dareics of gold = 66, 718 15s., and the 5000 pounds or minae of silver = 20, 000, we have a total contribution of about which, for a congregation of not quite 50, 000 (children and poor and servants included, as it would seem), is nearly two pounds per head. Well would it be if no other "congregations" ever did any less. This additional provision thus made for God"s house, they next see to their own; the result being as briefly summed up to us in ver. 70. Comparing this verse with Neh_7:73, which seems to relate to the same transaction, we find that in both cases, with some diversity on other points, God"s ministers are named first. If this means that they were attended to first, it harmonises well with what went before. God"s house before their own houses; God"s ministers before themselves. In any case we seem invited to notice that all his ministers of all ranks were attended to; not the "priests" only, but all the divisions of the "Levites" (Levites proper, singers and porters) and even their assistants, the "Nethinims," too. Indeed, however we are to understand the peculiar expression, found both in Ezra and Nehemiah, "some of the people," it would seem, from the special subsequent mention in both cases of "all Israel" as "dwelling" "in their cities," that the laity also of all tribes, and probably also of all classes, including those mentioned in Ezr_2:59-63, were duly provided for in like manner. And if so, the picture is one of a very beautiful kind. All these pilgrims, down to the humblest, were pilgrims no more. All these once banished ones both arrived now and settled. In their true country; in their proper "cities;" in their respective homes! In all which we may see an illustration of the wonderful variety, order, and completeness of God"s ways. In creation. (Psa_104:27 Psa_136:25 Psa_145:15, etc.) In providence. (Act_27:43, Act_27:44) In grace. (Joh_10:28 Joh_17:12) In the "dispensation of the fulness of times" (Dan_12:13, as contrasted with Psa_1:5; Luk_21:36, etc.) Happy, indeed, who can say, "We are journeying home to God". (Num_10:29)
HOMILIES BY W. CLARKSON Vers. 68-70.
Social and spiritual gradations.
The company that came out of Babylonian captivity was by no means a disorderly or unorganized multitude. It was well officered, and was divided and subdivided into ranks. It probably marched in regular order. Under the "Tirshatha" Zerubbabel, Jeshua the high priest, and Mordecai (probably the honoured deliverer), with other natural leaders, came (ver. 70), priests, Levites (a singularly and disproportionately small number of these), the people (typical Israelites laymen, citizens), the singers, the porters, the Nethinims. There were
I VARIOUS RANKS IN THE HOST OF THE LORD (ver. 70). "The priests, and Levites, and some of the people, and the singers, and the porters, and the Nethinims," etc. Each man of the 42, 000 had a part to play in this exodus as well as in the settlement and the building which should follow; but some had more difficult and responsible posts than others. No service was without value of its kind. They could not have carried their treasures without help from the porters , nor conveyed the sacred vessels without the Nethinims; nor could they well have spared the singing men and women, whose sweet songs of Zion must have beguiled the way and helped them on over rough places and up steep heights towards the site of the city of their hopes. Much less could they have spared the priests and the leaders, who by their clear head and commanding will were to do more than the others with their hand and tongue. One is our Master, even Christ: we all take the truth which we hold and teach from the words of the great Teacher himself. But many are the parts we take, and varied the services we render, as we journey toward the heavenly Jerusalem, as we build the house and kingdom of the Lord. In our Christian ranks are great leaders, like Luther, and Calvin, and Knox, and Chalmers, and Wesley; great writers and apologists, like Augustine, and Butler, and Baxter; great preachers and missionaries whose name is legion; and below these in spiritual rank and influence are ministers, teachers, officers, "sweet singers," and all the company of those that help in the service of the sanctuary, in the work of the Lord, down to the "doorkeeper of the house." Each man in his place renders valued service: service which, if not marked valuable" by the handwriting of man, is yet truly and really valued by the observant and discerning Master. He who does well, working conscientiously and devoutly, the work for which he is fitted, is rendering a service to his race and to his God which is not overlooked, and will never be forgotten. Its record is on high, and he who wrought it will hear of it again, when every man (who is anywise praiseworthy) shall have praise of God, and the blessed, heart-satisfying "Well done" shall be spoken by the Son of man.
II EXCELLENCY OF WORK IN HIS SERVICE (vers. 68, 69). The narrative (vers. 68, 69) anticipates the arrival in Judaea and the work to which they there addressed themselves. It states that some of the chief of the fathers "offered freely for the house of God," and that they "gave after their ability unto the treasure of the work." Here were two acceptable elements in all sacred service
(1) cheerfulness, which the Lord loveth; (2Co_9:7) and
(2) fulness, according to ability, every one doing the best he can: not the least that can be offered with decency, but the most that present resources will allow. In building up the spiritual house of our Lord"s kingdom a work in which every Christian disciple is to be engaged we may bring silver and gold to the treasury, or we may bring manual labour, or mental work, or spiritual exercises, or we may contribute the services of the teacher or the organizer. We may help in one of a hundred ways, more or less important. And not only is each one honourable and valuable in its way, but each work admits of being done in varying degrees of excellency more or less cheerfully, more or less efficiently. We must aim at perfection in every department. When we realize that we are giving to him
(a) who "gave himself for us,
(b) who is giving his Spirit to us, and
(c) who will give his glory to us, we shall give, not of our weakness, but our strength; not sluggishly and inefficiently, but "after our ability.
The Lamb that was slain is worthy to receive riches. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain Ezr_2:68-70; Ezr_3:1-13
THE NEW TEMPLE
Ezr_2:68-70; Ezr_3:1-13
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UNLIKE the historian of the exodus from Egypt, our chronicler gives no account of adventures of the pilgrims on the road to Palestine, although much of their way led them through a wild and difficult country. So huge a caravan as that which accompanied Zerubbabel must have taken several months to cover the eight hundred miles between Babylon and Jerusalem; for even Ezra with his smaller company spent four months on their journey. {Ezr_7:8-9} A dreary desert stretched over the vast space between the land of exile and the old home of the Jews among the mountains of the West; and here the commissariat would tax the resources of the ablest organisers. It is possible that the difficulties of the desert were circumvented in the most prosaic manner-by simply avoiding this barren, waterless region, and taking a long sweep round by the north of Syria. Passing over the pilgrimage, which afforded him no topics of interest, without a word of comment, the chronicler plants us at once in the midst of the busy scenes at Jerusalem, where we see the returned exiles, at length arrived at the end of their tedious journey, preparing to accomplish the one purpose of their expedition.
The first step was to provide the means for building the temple, and contributions were made for this object by all classes of the community-as we gather from the more complete account in Nehemiah {Neh_7:70-72} -from the prince and the aristocracy to the general public, for it was to be a united work. And yet it is implied by the narrative that many had no share in it. These people may have been poor originally or impoverished by their journey, and not at all deficient in generosity or lacking in faith. Still we often meet with those who have enough enthusiasm to applaud a good work and yet not enough to make any sacrifice in promoting it. It is expressly stated that the gifts were offered freely. No tax was imposed by the authorities; but there was no backwardness on the part of the actual donors, who were impelled by a glowing devotion to open their purses without stint. Lastly, those who contributed did so "after their ability." This is the true "proportionate giving." For all to give an equal sum is impossible unless the poll-tax is to be fixed at a miserable minimum. Even for all to give the same proportion is unjust. There are poor men who ought not to sacrifice a tenth of what they receive; there are rich men who will be guilty of unfaithfulness to their stewardship if they do not devote far more than this fraction of their vast revenues to the service of God and their fellow-men. It would be reasonable for some of the latter only to reserve the tithe for their own use and to give away nine-tenths of their income, for even then they would not be giving "after their ability."
After the preliminary step of collecting the contributions, the pilgrims proceed to the actual work they have in hand. In this they are heartily united; they gather themselves together "as one man" in a great assembly, which, if we may trust the account in Esdras, is held in an open space by the first gate towards the east, {RAPC 1 Esdras 5:47} and therefore close to the site of the old temple, almost among its very ruins. The unity of spirit and the harmony of action which characterise the commencement of the work are good auguries of its success. This is to be a popular undertaking. Sanctioned by Cyrus, promoted by the aristocracy, it is to be carried out with the full co-operation of the multitude. The first temple had been the work of a king; the second is to be the work of a people. The nation had been dazzled by the splendour of Solomons court, and had basked in its rays so that the after-glow of them lingered in the memories of ages even down to the time of our Lord. {Mat_6:29} But there was a healthier spirit in the humbler work of the returned exiles, when, forced to dispense with the king they would gladly have accepted, they undertook the task of building the new temple themselves.
In the centre of the mosque known as the "Dome of the Rock" there is a crag with the well-worn remains of steps leading up to the top of it, and with channels cut in its surface. This has been identified by recent explorers as the site of the great Altar of Burnt-offerings. It is on the very crest of Mount Moriah. Formerly it was thought that it was the site of the inmost shrine of the temple, known as "The Holy of Holies," but the new view, which seems to be fairly established, gives an unexpected prominence to the altar. This rude square structure of unhewn stone was the most elevated and conspicuous object in the temple. The altar was to Judaism what the cross is to Christianity. Both for us and for the Jews what is most vital and precious in religion is the dark mystery of a sacrifice. The first work of the temple-builders was to set up the altar again on its old foundation. Before a stone of the temple was laid, the smoke of sacrificial fires might be seen ascending to heaven from the highest crag of Moriah. For fifty years all sacrifices had ceased. Now with haste, in fear of hindrance from jealous neighbours, means were provided to re-establish them before any attempt was made to rebuild the temple. It is not quite easy to see what the writer means when, after saying "And they set the altar upon his bases," he adds, "for fear was upon them because of the people of those countries." The suggestion that the phrase may be varied so as to mean that the awe which this religious work inspired in the heathen neighbours prevented them from molesting it is far-fetched and improbable. Nor is it likely that the writer intends to convey the idea that the Jews hastened the building of the altar as a sort of Palladium, trusting that its sacrifices would protect them in case of invasion, for this is to attribute too low and materialistic a character to their religion. More reasonable is the explanation that they hastened the work because they feared that their neighbours might either hinder it or wish to have a share in it-an equally objectionable thing, as subsequent events showed.
The chronicler distinctly states that the sacrifices which were now offered, as well as the festivals which were established later, were all designed to meet the requirements of the law of Moses-that everything might be done "as it is written in the law of Moses the man of God." This statement does not throw much light on the history of the Pentateuch. We know that that work was not yet in the hands of the Jews at Jerusalem, because this was nearly eighty years before Ezra introduced it. The sentence suggests that according to the chronicler some law bearing the name of Moses was known to the first body of returned exiles. We need not regard that suggestion as a reflection from later years. Deuteronomy may have been the law referred to; or it may have been some rubric of traditional usages in the possession of the priests.
Meanwhile two facts of importance come out here - first, that the method of worship adopted by the returned exiles was a revival of ancient customs, a return to the old ways, not an innovation of their own, and second, that this restoration was in careful obedience to the known will of God. Here we have the root idea of the Torah. It announces that God has revealed His will, and it implies that the service of God can only be acceptable when it is in harmony with the will of God. The prophets taught that obedience was better than sacrifice. The priests held that sacrifice itself was a part of obedience. With both the primary requisite was obedience-as it is the primary requisite in all religion.
The particular kind of sacrifice offered on the great altar was the burnt-offering. Now we do occasionally meet with expiatory ideas in connection with this sacrifice; but unquestionably the principal conception attached to the burnt-offering in distinction from the sin-offering, was the idea of self-dedication on the part of the worshipper. Thus the Jews re-consecrated themselves to God by the solemn ceremony of sacrifice, and they kept up the thought of renewed consecration by the regular repetition of the burnt-offering. It is difficult for us to enter into the feelings of the people who practised so antique a cult, even to them archaic in its ceremonies, and dimly suggestive of primitive rites that had their origin in far-off barbaric times. But one thing is clear, shining as with letters of awful fire against the black clouds of smoke that hang over the altar. This sacrifice was always a "whole offering." As it was being completely consumed in the flames before their very eyes, the worshippers would see a vivid representation of the tremendous truth that the most perfect sacrifice is death-nay, that it is even more than death, that it is absolute self-effacement in total and unreserved surrender to God.
Various rites follow the great central sacrifice of the burnt-offering, ushered in by the most joyous festival of the year, the Feast of Tabernacles, when the people scatter themselves over the hills round Jerusalem under the shade of extemporised bowers made out of the leafy boughs of trees, and celebrate the goodness of God in the final and richest harvest, the vintage. Then come New Moon and the other festivals that stud the calendar with sacred dates and make the Jewish year a round of glad festivities.
Thus, we see, the full establishment of religious services precedes the building of the temple. A weighty truth is enshrined in this apparently incongruous fact. The worship itself is felt to be more important than the house in which it is to be celebrated. That truth should be even more apparent to us who have read the great words of Jesus uttered by Jacobs well, "The hour cometh when neither in this mountain, nor in Jerusalem, shall ye worship the Father when the true worshippers shall worship the Father in spirit and truth." {Joh_4:21; Joh_4:23} How vain then is it to treat the erection of churches as though it were the promotion of a revival of religion! As surely as the empty sea-shell tossed up on the beach can never secrete a living organism to inhabit it, a mere building-whether it be the most gorgeous cathedral or the plainest village meeting-house-will never induce a living spirit of worship to dwell in its cold desolation. Every true religious revival begins in the spiritual sphere and finds its place of worship where it may-in the rustic barn or on the hillside-if no more seemly home can be provided for it, because its real temple is the humble and contrite heart.
Still the design of building the temple at Jerusalem was kept constantly in view by the pilgrims. Accordingly it was necessary to purchase materials, and in particular the fragrant cedar wood from the distant forests of Lebanon. These famous forests were still in the possession of the Phoenicians, for Cyrus had allowed a local autonomy to the busy trading people on the northern seaboard. So, in spite of the kings favour, it was requisite for the Jews to pay the full price for the costly timber. Now, in disbursing the original funds brought up from Babylon, it would seem that the whole of this money was expended in labour, in paying the wages of masons and carpenters. Therefore the Jews had to export agricultural products-such as corn, wine, and olive oil-in exchange for the imports of timber they received from the Phoenicians. The question at once arises, how did they come to be possessed of these fruits of the soil? The answer is supplied by a chronological remark in our narrative. It was in the second year of their residence in Jerusalem and its neighbourhood that the Jews commenced the actual building of their temple. They had first patiently cleared, ploughed, and sown the neglected fields, trimmed and trained the vines, and tended the olive gardens, so that they were able to reap a harvest, and to give the surplus products for the purchase of the timber required in building the temple. As the foundation was laid in the spring, the order for the cedar wood must have been sent before the harvest was reaped-pledging it in advance with faith in the God who gives the increase. The Phoenician woodmen fell their trees in the distant forests of Lebanon; and the massive trunks are dragged down to the coast, and floated along the Mediterranean to Joppa, and then carried on the backs of camels or slowly drawn up the heights of Judah in ox-wagons, while the crops that are to pay for them are still green in the fields.
Here then is a further proof of devotion on the part of the Jews from Babylon-though it is scarcely hinted at in the narrative, though we can only discover it by a careful comparison of facts and dates. Labour is expended on the fields; long weary months of waiting are endured; when the fruits of toil are obtained, these hard-earned stores are not hoarded by their owners; they too, like the gold and silver of the wealthier Jews, are gladly surrendered for the one object which kindles the enthusiasm of every class of the community.
At length all is ready. Jeshua the priest now precedes Zerubbabel, as well as the rest of the twelve leaders, in inaugurating the great work. On the Levites is laid the immediate responsibility of carrying it through. When the foundation is laid, the priests in their new white vestments sound their silver trumpets, and the choir of Levites, the sons of Asaph. clang their brazen cymbals. To the accompaniment of this inspiriting music they sing glad psalms in praise of God, giving thanks to Him, celebrating His goodness and His mercy that endureth forever toward Israel. This is not at all like the soft music and calm chanting of subdued cathedral services that we think of in connection with great national festivals. The instruments blare and clash, the choristers cry aloud, and the people join them with a mighty shout. When shrill discordant notes of bitter wailing, piped by a group of melancholy old men, threaten to break the harmony of the scene, they are drowned in the deluge of jubilation that rises up in protest and beats down all their opposition with its triumph of gladness. To a sober Western the scene would seem to be a sort of religious orgy, like a wild Bacchanalian festival, like the howling of hosts of dervishes. But although it is the Englishmans habit to take his religion sombrely, if not sadly, it may be well for him to pause before pronouncing a condemnation of those men and women who are more exuberant in the expression of spiritual emotion. If he finds, even among his fellow-countrymen, some who permit themselves a more lively music and a more free method of public worship than he is accustomed to, is it not a mark of insular narrowness for him to visit these unconventional people with disapprobation? In abandoning the severe manners of their race, they are only approaching nearer to the time-old methods of ancient Israel.
In this clangour and clamour at Jerusalem the predominant note was a burst of irrepressible gladness. When God turned the captivity of Israel, mourning was transformed into laughter. To understand the wild excitement of the Jews, their paean of joy, their very ecstasy, we must recollect what they had passed through, as well as what they were now anticipating. We must remember the cruel disaster of the overthrow of Jerusalem, the desolation of the exile, the sickness of weary waiting for deliverance, the harshness of the persecution that embittered the later years of the captivity under Nabonidas; we must think of the toilsome pilgrimage through the desert, with its dismal wastes, its dangers and its terrors, followed by the patient work on the land and gathering in of means for building the temple. And now all this was over. The bow had been terribly bent; the rebound was immense. People who cannot feel strong religious gladness have never known the heartache of deep religious grief. These Israelites had cried out of the depths; they were prepared to shout for joy from the heights. Perhaps we may go further, and detect a finer note in this great blast of jubilation, a note of higher and more solemn gladness. The chastisement of the exile was past, and the long-suffering mercy of God-enduring forever-was again smiling out on the chastened people. And yet the positive realisation of their hopes was for the future. The joy, therefore, was inspired by faith. With little accomplished as yet, the sanguine people already saw the temple in their minds eye, with its massive walls, its cedar chambers, and its adornment of gold and richly dyed hangings. In the very laying of the foundation their eager imaginations leaped forward to the crowning of the highest pinnacles. Perhaps they saw more; perhaps they perceived, though but dimly, something of the meaning of the spiritual blessedness that had been foretold by their prophets.
All this gladness centred in the building of a temple, and therefore ultimately in the worship of God. We take but a one-sided view of Judaism if we judge it by the sour ideas of later Pharisaism. As it presented itself to St. Paul in opposition to the gospel, it was stern and loveless. But in its earlier days this religion was free and gladsome, though, as we shall soon see, even then a rigour of fanaticism soon crept in and turned its joy into grief. Here, however, at the founding of the temple, it wears its sunniest aspect. There is no reason why religion should wear any other aspect to the devout soul. It should be happy; for is it not the worship of a happy God?
"Nevertheless, in the midst of the almost universal acclaim of joy and praise, there was the note of sadness wailed by the old men, who could recollect the venerable fane in which their fathers had worshipped before the ruthless soldiers of Nebuchadnezzar had reduced it to a heap of ashes. Possibly some of them had stood on this very spot half a century before, in an agony of despair, while they saw the cruel flames licking the ancient stones and blazing up among the cedar beams, and all the fine gold dimmed with black clouds of smoke. Was it likely that the feeble flock just returned from Babylon could ever produce such a wonder of the world as Solomons temple had been? The enthusiastic younger people might be glad in their ignorance; but their sober elders, who knew more, could only weep. We cannot but think that, after the too common habit of the aged, these mournful old men viewed the past in a glamour of memory, magnifying its splendours as they looked back on them through the mists of time. If so, they were old indeed; for this habit, and not years, makes real old age. He is aged who lives in bygone days, with his face ever set to the irreparable past, vainly regretting its retreating memories, uninterested in the present, despondent of the future. The true elixir of life, the secret of perpetual youth of soul, is interest in the present and the future, with the forward glance of faith and hope. Old men who cultivate this spirit have young hearts though the snow is on their heads. And such are wise. No doubt, from the standpoint of a narrow common sense, with its shrunken views confined to the material and the mundane, the old men who wept had more reason for their conduct than the inexperienced younger men who rejoiced. But there is a prudence that comes of blindness, and there is an imprudence that is sublime in its daring, because it springs from faith. The despair of old age makes one great mistake, because it ignores one great truth. In noting that many good things have passed away, it forgets to remember that God remains. God is not dead! Therefore the future is safe. In the end the young enthusiasts of Jerusalem were justified. A prophet arose who declared that a glory which the former temple had never known should adorn the new temple, in spite of its humble beginning; and history verified his word when the Lord took possession of His house in the person of His Son."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 sixty-one thousand ... five thousand ... one hundred
sixty-one thousand ... five thousand ... one hundred
"61,000 ... 5,000 ... 100" (See: Numbers)
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gold darics
A "daric" was a small gold coin used by the Persian Empire. (See: Biblical Money)
minas
A mina is a unit of weight. One mina equals 550 grams. Minas are normally linked with measuring silver. (See: Biblical Weight)
tunics
garments worn next to the skin
translationWords
house of God
Jerusalem
chief
gold
silver
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 2:68-69 As when the Tabernacle was built (Exod 25:2-7;…
2:68-69 As when the Tabernacle was built (Exod 25:2-7; 35:4-9) and the Temple was renovated (2 Kgs 12:1-21), the people gave voluntary offerings to finance this effort. These funds supplemented the provincial grant by Darius (Ezra 6:8) and gifts from Israelites who stayed in Babylon (1:6). Each gave as much as he could based on his resources.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.