Ezra or Restoration from Babylon

By Edward Dennett

Introduction

THE book of Ezra marks an important epoch in God's dealings with His people Israel. Although seventy years had elapsed, it is yet the continuation of 2 Chronicles; for time does not count with the Jews when in exile from the land of promise. They had lost everything by their sins and apostasy, and God had sent Nebuchadnezzar to chastise them, to destroy His own house which His people had profaned and polluted, to carry them away captive to Babylon, and "to fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths." (2 Chr. 36: 21.)

Nothing could be sadder than the record of the destruction of Jerusalem, and the termination of the kingdom as entrusted in responsibility to the hands of man, except indeed the still more fearful accounts of the siege and capture of Jerusalem by Titus soon after the commencement of the Christian era.

The long-suffering of God had been tested in every possible way. In His patient grace He had borne with the high-handed rebellion of His people; He had lingered with a yearning heart, like the Saviour when He was upon earth, over the city which was the expression of royal grace; He had sent to them by His messengers, "rising up betimes and sending; because He had compassion on His people, and on His dwelling-place; but they mocked the messengers of God, and despised His words, and misused His prophets, until the wrath of the Lord arose against His people, till there was no remedy. Therefore He brought upon them the king of the Chaldees," etc. The sword of His justice thus fell upon His guilty people; for their sins had exceeded those even of the Amorites whom God had driven out before them. (See 2 Kings 21: 11) God's throne on earth was henceforward transferred to Babylon, and the times of the Gentiles — which still continue, and will do so until Christ Himself shall establish His throne, the throne of His father David (see Luke 1: 32, 33; Luke 21: 24) — commenced. Lo-Ammi (not my people)¹ was in this way written upon the chosen race, and they entered upon the sorrowful experience of captivity and banishment under the judicial dealings of the hand of their God.

But now, when the book of Ezra begins, the seventy years of their exile, which had been foretold by Jeremiah, had been completed, and Ezra relates the actings of God in connection therewith for the accomplishment of His own sure and faithful word; and it is the character of these which explains the attitude of God towards His people during the times of the Gentiles, and also, to some extent, the peculiarity of this portion of the Scriptures, as well as Nehemiah and Esther. In these books God is no longer seen actively interposing in the affairs of His people, but He works, as it were, behind the scenes, and at the same time, recognizing the new order which He Himself has established, He uses the Gentile monarchs, into whose hands He had committed the sceptre of the earth, for the execution of His purposes.

Bearing these principles in mind we shall be the better able to enter intelligently upon the study of this book. The book divides itself into two parts. The first six chapters give the account of the return of the captives who responded to the proclamation of Cyrus, and of the building of the temple; the last four of the mission of Ezra himself.

 

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Footnote

1 It is on this account that God never, in these post-captivity books, whatever His care over them, addresses the Jews as His people.