The Pulpit Commentary — Ezra — Section 16

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 Goo. The object of the separation of Isrnel to a peculiar destiny and discipline was that they mig-ht 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 pE'ople. "All they that were about them strengthened their hands." Jeremiah ( eh. x.x:ix.) 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 aignally won the confidence of their masters; as Ezra, Nehemiah, Daniel, Mordecai, and 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 Cnus. It is a large assumption which appears in his decree-" Jehovah 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 Rhepherd, 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. m., x:x.xi. ), and the denunciation of the pride of Assyria, and the prophecy of its doom (Isa. x. ). 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 pre~erved for some grea.t purpose. III. THE POINTS OF RESEMBLANCE BETWEEN THE JEWISH AND THE PERSIAN FAITH. The nnity 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. xlvi. 1, 2 ; and picture the meeting in Babylon of the Persian victors and the Jewish exiles. An interest mig·ht well be excited in one another such as is indicated in our text. The narrative illustrates "God's making use of men's goodness" to advance his purpose. He can make " the wrath of man to praise him ; " but he loves rather the frarik 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. cxxvi.-M. Vere. 5, 6.-Tli.e response. "'.J'hen rose up,"_&c. Th~ edict of ~yrus had been iesued (see vers. 2--4). The voice of God was m the voice of the kwg (see ver. 1). But who responded ? I. THE CHIEFS OF THE FATHERS OF JUDAH AND BENJAMIN RESPONDED. 1. HapP!J the people wlwse magistrates l ~ them nobly: . ( 1) In poli~ics. The voice of the king. The purpose of that voice. (2) In religion. The voice of God. The pur- pose of that voice: immediate ; ulterior with respect to fulfilment of prophecy, &c. 2. Politi.a cannot be divorced from religion. (1) God has joined them iu the con• CH, l, 5-11,) THE BOOK OF EZRA. 15