The Pulpit Commentaries
Ezra 2:68-70
EXPOSITION
THE OFFERINGS MADE BY THE RETURNED EXILES ON THEIR ARRIVAL AT JERUSALEM (Ezra 2:68-15). 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 Ezra 8:22, Ezra 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.
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 (Ezra 2:3). 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 (1 Kings 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.
After their ability. As each was able; the richer more, the poorer less. Threescore and one thousand drams of gold. The word translated "dram" is darkemon, which appears to be the Hebrew representative of the Persian word which the Greeks rendered by dareikos, or "daric." This was a gold coin, stamped with the figure of a Persian king, wearing his crown, and armed with a bow and arrow. According to the most exact computation, each such coin contained somewhat more pure gold than an English guinea, and was worth £1 1s. 10.5d. of our money. The 61,000 darics would therefore have been equal to £66,718 15s. Five thousand pounds of silver. The word translated "pound" is maneh, an equivalent of the Greek tuna and the Latin mind. In Greece the silver mind was worth a little more than £4 of our money. The value of the Hebrew silver munch is uncertain, but probably was not very different from the Greek. Thus the sum contributed in silver may be estimated at above £20,000, and the entire contribution at nearly £90,000. It must be noted, however, that Nehemiah's estimate (Nehemiah 7:71, Nehemiah 7:72) is less. One hundred priests' garments. Nehemiah says ninety-seven (Nehemiah 7:70, Nehemiah 7:72), whence we may conclude that Ezra uses a round number.
In their cities. Not in Jerusalem only, but in the neighboring towns also, e.g. Bethlehem, Anathoth, Ramah, Gaba, Michmash, Bethel, Ai, Nebo, and Jericho (see above, comment on Ezra 2:1). All Israel. Ezra very determinately puts forward this aspect of the return—that it was participated in by all the tribes (see Ezra 2:2; Ezra 3:1; Ezra 6:16, Ezra 6:17; Ezra 7:13; Ezra 8:29, Ezra 8:35, etc.). He does not, however, exclude the other aspect, that it was especially a return of Judah, or "Judah and Benjamin" (see Ezra 5:1; Ezra 10:9).
HOMILETICS
The arrival.
After the muster-roll, as described to us in Ezra 2:1 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 (Isaiah 39:3). Ezra, afterwards (Ezra 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 one (Ezra 8:22; see also Nehemiah 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 (Daniel 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 (Exodus 17:8-2). 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 (Numbers 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, 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 Psalms 119:67)? How much,
2. As to God's rule in this world. It was certainly by God's "good hand upon them" (Ezra 8:31, Ezra 8:32; Psalms 107:7; James 4:13) that they had come where they were, just as much so as in the case of those addressed in Joshua 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 (see Colossians 1:17; Hebrews 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" (verse 68) and put them into the "treasury" (verse 69), adding thus to that which they had already collected in various ways (see Ezra 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; 1 Kings 17:13; Matthew 6:33; Luke 11:41). It is also to be observed that they do so "freely"—the Scriptural spirit (see Exodus 25:2; Exodus 35:5; Deuteronomy 15:10; 2 Corinthians 9:7). And that they do so, once more, sufficiently—the Scriptural proportion. "They gave after their ability". It would almost seem, indeed, as though 2 Corinthians 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 £90,000, 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 verse 70. Comparing this verse with Nehemiah 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 Ezra 2:59-15, 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 (Psalms 104:27; Psalms 136:25; Psalms 145:15, etc.). In providence (Acts 27:43, Acts 27:44). In grace (John 10:28; John 17:12). In the "dispensation of the fulness of times" (Daniel 12:13, as contrasted with Psalms 1:5; Luke 21:36, etc.). Happy, indeed, who can say, "We are journeying home to God" (Numbers 10:29).
HOMILIES BY J.S. EXELL
Men forsaking the worldly life.
We regard the people returning from Babylon as typical of men going out of the worldly life into the life and work of the kingdom of God. Observe—
I. THAT MEN FORSAKE THE WORLDLY LIFE FROM CHOICE. Cyrus compelled no man to leave the land of captivity. The Jews left Babylon in the exercise of their own free will. Israel as a nation went out of Egypt; but as individuals they come out of Babylon. Heaven compels no man to forsake sin.
1. It was a good choice. It was better to build the temple than to work in Babylon; the spiritual is better than the servile; it is good to serve God.
2. It was a wise choice. They would be honoured as the heroic builders of the second temple; and how would they be blessed in their holy toil. It is wise to choose the unworldly life.
3. It was a self-denying choice. They had to leave friends and companions behind; they had to forsake vested interests, and enter an unknown future. The unworldly life necessitates self-denial, but the reward is a hundredfold.
4. It was a believing choice. They believed that God would be with them, and that his angel would go before them. There are great duties in the pursuit of an unworldly life; there are many temples to erect, but God is an infinite resource.
II. THAT THERE ARE NUMEROUS ENCOURAGEMENTS TO MEN FORSAKING THE WORLDLY LIFE.
1. They have encouragements of a spiritual nature. "The priests" are with them (Ezra 2:36). All that belongs to heaven's priesthood goes along with the unworldly life in its march from Babylon.
2. They have encouragements of a social nature (Ezra 2:64). The companionships of the unworldly life are helpful.
3. They have encouragements of a joyful nature. "The singers" are with them (Ezra 2:41). And men who seek to live an unworldly life are accompanied by many celestial joys.
4. They have encouragements of a varied nature. There were many to aid in unnumbered ways the people in their new work.
III. THAT IN FORSAKING THE WORLDLY LIFE MEN MUST BE SOLICITOUS AS TO THE EVIDENCES OF THEIR MORAL REALITY. "But they could not show their father's house" (Ezra 2:59-15). These were with the returning people, and to all appearance as loyal as any of them, but they could not prove their oneness with them.
1. There is a register within. Are the dispositions of a renewed life within us? have we the testimony of a good conscience?
2. There is a register around us. Whom do men say that we are? Are our lives such as become the builders of God's temple?
3. There is a register above us. God's witness is true. The register is soon lost by sin. Let us not sacrifice it to temporal gain; let us not sacrifice it by marriage (Ezra 2:61). If we lose it we shall be morally unclean, spiritually depraved, and eternally cast out (Ezra 2:62, Ezra 2:63). We must prove our religion as well as possess it.
IV. THAT IN FORSAKING THE WORLDLY LIFE MEN MUST GIVE THEMSELVES ENTIRELY TO THE NEW TOILS THAT DEVOLVE UPON THEM (Ezra 2:68-15).
1. They came to the work. "They came to the house of the Lord which is at Jerusalem." Sight quickens activity. The ruined temple would awaken a sense of duty.
2. They gave to the work. "They gave after their ability." Ability is the universal law of service. Men who enter upon the unworldly life must be ready for all the work of the Lord.—E.
HOMILIES BY W. CLARKSON
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 (Ezra 2:70), 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 (Ezra 2:70). "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 (Ezra 2:68, Ezra 2:69). The narrative (Ezra 2:68, Ezra 2:69) 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 (2 Corinthians 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.