Exegetical and Hermeneutical Commentary of Ezra 1:3
Who [is there] among you of all his people? his God be with him, and let him go up to Jerusalem, which [is] in Judah, and build the house of the LORD God of Israel, (he [is] the God,) which [is] in Jerusalem.
3. Who is there among you of all his people? his God, &c.] R.V. Whosoever there is among you of all his people, his God, &c., rightly translating by the indefinite relative instead of by the interrogative pronoun.
among you ] The decree is addressed to the inhabitants of the many kingdoms which the Persian Empire included.
of all his people ] From the context, in which Judah and Jerusalem alone are mentioned, it is clear that the edict referred only to the Southern kingdom whose inhabitants had been ‘deported’ by Nebuchadnezzar. It is not likely that Cyrus would have been acquainted with the circumstances of the ‘deportation’ of the Northern kingdom by Sargon the Assyrian, so many years previously (721 b.c.), even if (which is most unlikely) the identity of the Ten Tribes had been preserved. At the same time there is good reason to suppose that some captives from the Northern tribes, who had preserved their lineage and their national religion, availed themselves of the opportunity which the decree of Cyrus offered them. See on Ezr 2:2. Cf. 1Ch 9:3.
his God be with him ] The parallel passage in 2Ch 36:23 reads ‘the Lord (Jahveh) his God be with him’. As it is more probable that the sacred Name should have been inserted than omitted by the Jewish copyists, the text as it stands in our verse is preferable; it is also supported by the LXX. and by 1Es 2:5. The word in the original for ‘be’ (y‘h), containing the first two consonants of ‘Jahveh’, may possibly have been mistaken for it and have given rise to the variation. The words are a common form of blessing. Cf. English ‘Good-bye’ (God be with you). After the blessing comes the substance of the decree, (1) the Return, (2) the Building of the Temple.
and let him go up ] Change of subject, “His God be with him and let such an one ‘go up’ ”. The journey to the land of Judah is treated as an ascent. Cf. “The Songs of Ascents”, Psalms 120-134.
and build ] i.e. rebuild.
the Lord God of Israel ] R.V. the Lord, the God of Israel, in the original ‘Jahveh the God of Israel’; ‘the God of Israel’, the old national title used freely without room for misconception after the destruction of the Northern kingdom (cf. in Ezr 4:1; Ezr 4:3; Ezr 5:1; Ezr 6:14; Ezr 6:21-22; Ezr 7:6; Ezr 7:15; Ezr 8:35; Ezr 9:4; Ezr 9:15). The discipline of the Captivity had revived the conception of the true Israel (see Isa 41:17; Jer 30:2; Eze 8:4).
( he is the God,) which is in Jerusalem ] So R.V. text, but R.V. margin ‘ he is the God which is in Jerusalem ’, gives an alternative rendering.
( a) If the words ‘he is the God’ be taken parenthetically as in A.V. and R.V. text, then ‘which is in Jerusalem’ refers to ‘the house of Jahveh’. It gives an additional piece of information necessary to those who did not associate the temples of gods with any one place. Temples of heathen gods, e.g. of Nebo, might be erected in any number of towns. Why not therefore of Jahveh? Cyrus’ decree explicitly localizes the cult.
( b) Otherwise the words, ‘which is in Jerusalem’, are taken closely with ‘He is the God’, as in the margin of the R.V. This is the rendering of the LXX. ( ) and the Vulgate ( Ipse est Deus qui est in Ierusalem). It is also supported by the Jewish tradition preserved by the Hebrew accents. Accepting this collocation of the words, the student must be careful to attach the proper emphasis to the words ‘the God’. For the clause is not simply geographically explanatory of the foregoing words, ‘the Lord the God of Israel’, stating that ‘he is the God who is in Jerusalem’ in order to distinguish him from the gods of other localities. But the name, ‘the God’, is used emphatically (h-Elohim, not Elohim) and absolutely, as in Ezr 1:4-5. Compare ‘The Lord He is the God’ in 1Ki 18:39. The sense then is ‘He is The God, the Almighty, and He has made choice of Jerusalem as His dwelling-place’.
Reasons for preferring the former translation (i.e. that of the A.V. and R.V. Text) are the following
(1) The phrase ‘which is in Jerusalem’ is almost invariably in this book applied to the Temple or Temple service (cf. Ezr 1:4-5, Ezr 2:68, Ezr 5:2; Ezr 5:14-16, Ezr 6:5; Ezr 6:12 (9, 18), Ezr 7:15-17; Ezr 7:27). (2) It is not a natural phrase whether part of the original edict or added by Jewish translator by which to designate One who has already been termed ‘the God of Israel’. (3) The objection to the separation (in the A.V. and R.V.) of the clause, “which is in J.”, from the word to which it should be attached, has occasioned the rendering of the LXX., Vulg., and R.V. marg. (4) But a parenthetical ‘He is the God’ bears the impress of a thoroughly Jewish insertion after the mention of the sacred Name. (5) The supposed significance of the alternative rendering disappears with the discovery that Cyrus was no monotheist. For Cyrus would not have said ‘He is the (i.e. the true) God who is at Jerusalem’ while a post-captivity Jewish editor would not have introduced so unusual and restrictive a localization for his God.
We conclude therefore that the words ‘He is the God’ are a Jewish parenthesis inserted by the compiler reverently but awkwardly, in such a way as to break up the sentence ‘the house of the Lord, the God of Israel which is at Jerusalem’.
Fuente: The Cambridge Bible for Schools and Colleges
Ezr 1:3
Let him go up to Jerusalem.
The release of the Jews from Babylon an illustration of the redemption of man from sin
We discover an analogy in these two things as regards–
I. The subjects. The Jews were exiles and captives in Babylon. Whosoever committeth sin is the slave of sin (Joh 8:34). In his sinful state man is an exile from his true condition and place, and the bondsman of evil powers.
II. The agents. Cyrus and Jesus Christ. The analogy between them is st least twofold.
1. Both were called of God to this work. Ages before his birth Cyrus was prenominated for this work (Isa 44:24; Isa 14:6). And Jesus Christ is pre-eminently the Servant, the Anointed, the Sent of God (Isa 13:1; Isa 61:1-3; Luk 4:18-19; Joh 3:16-17; Gal 4:4-5; 1Jn 4:9).
2. Both effected this work by battling with and overcoming the oppressors. Cyrus had to conquer the Babylonian Empire before he could release the captive Jews. And our Lord and Saviour, as the Son of Man, encountered sin and mastered it.
III. The source. In both cases the blessing flowed from the free and unmerited grace of God. The Jews had no claim upon Him against whom they had so Persistently rebelled. God commendeth His love toward us, in that while we were yet sinners Christ died for us.
IV. The extent.
1. It is offered to all.
2. It is accepted only by some. Great numbers preferred to remain in Babylon.
(1) Many did not feel any deprivation or degradation in their exile and subjection.
(2) Many had attachments and interests in Babylon which they could not or would not leave.
V. Go up to build the house of the Lord which is in Jerusalem. A striking illustration of the grand end of redemption. (W. Jones.)
Our choice of the true life
I. Cyrus presented these exiled Jews with the chance of a free choice. Cyrus did not compel. These Jews might, or they might not, go to Jerusalem. It was for each one of them to choose. So Christ, in His call to the true life and heaven, puts before men the chance of an utterly free choice. Ye will not come unto Me that ye might have life.
II. This choice which Cyrus presented to these exiled Jews was a choice of exclusions. If they chose to go to Palestine they must yield what things would keep them in Babylon. They might carry with them many things (Ezr 1:7-11). But their houses and lands, every detaining thing, must be surrendered. So this choice which Christ presents to men is necessarily a choice of exclusions. Christianity is not narrowness. Read the charter of a Christian liberty in 1Co 3:21-23. But Christ comes to save a man from sin. What Babylonish and preventing sins you cleave to must be yielded.
III. It was a choice toward nobleness which Cyrus gave these exiled Jews. Surely it was better, nobler to go to Jerusalem and rebuild Gods temple than to dwell in exiled ease in Babylon.
IV. This choice which Cyrus opened for these exiled Jews was a choice necessitating faith. Between Babylon and Palestine stretched vast wide sandy plains. But for the heartening of the Jews choosing the nobler destiny there was the Divine promise. So for the Christian, the man who accepts Christs call to the nobler life, there are Divine promises,
V. This necessity of choice. For every one of us, in high spiritual way, this choice confronts Babylon or Jerusalem. (Homiletic Review.)
His God be with him.—
God with us
Notice–
I. THE DEVOUT WISH EXPRESSED: His God be with him. It is equivalent to our goodbye, which is an abbreviation of God be with you. The wish comprises two things.
1. Personal relation to God: His God. This expression may be viewed in two aspects.
(1) His God, as opposed to the gods of the heathen.
(2) His God, as engaged to him in covenant relation. Thus our Lord speaks, My Father, and your Father: My God, and your God (Joh 20:17). Martin Luther said that the sweetness of the gospel consisted chiefly in its pronouns, such as me, thou, thy, etc. My Lord and my God (Joh 20:28). Who loved me and gave Himself for me (Gal 2:20). Christ Jesus my Lord (Php 3:8).
2. Realisation of the presence of God: His God be with him. His presence is a guarantee of all the help and blessing which we need. But in uttering this wish in respect to the Jews, Cyrus probably had an eye to two things which the presence of God would secure to them:
(1) Guidance and guardianship on their long journey.
(2) Success in their great undertaking.
II. The kind expression of this wish. The expression of this wish indicates on the part of Cyrus–
1. Reverence towards God. He does not utter these words thoughtlessly, but seriously.
2. Kindness towards the captives. He wished them well, and proved the sincerity of his wishes by practically helping them in their best interests.
Conclusion:
1. Do we sustain this personal relation to God?
2. Do we realise the blessed presence of God?
3. Do we desire that others also may realise His gracious presence? (William Jones.)
Our God
As He is not a God without infinite wisdom, and infinite power, and infinite goodness, and infinite blessedness, etc., so He passes over in this covenant all that which presents Him as the most adorable Being to His creatures. He will be to them as great, as wise, as powerful, as good as He is in Himself; and the assuring us in this covenant to be our God imports also that He will do as much for us, as we would do for ourselves were we furnished with the same goodness, power, and wisdom. In being our God He testifies that it is all one, as if we had the same perfections in our own power to employ for our use; for He being possessed with them, it is as much as if we ourselves were possessed with them for our own advantage, according to the rules of wisdom and the several conditions we pass through for His glory. (Stephen Charnocke, B. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Of all his people, to wit, of Israel. A material clause; by virtue of which they justly refused the help of those aliens who pretended to join with them in the building, Ezr 4:2,3.
His God be with him; let his God help him, as I also shall do.
Which is in Jerusalem, or only
in Jerusalem, as it is in the Hebrew. So it notes the place where he allows and requires them to build it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. Who is there among you of all hispeopleThe purport of the edict was to grant full permission tothose Jewish exiles, in every part of his kingdom, who chose, toreturn to their own country, as well as to recommend those of theircountrymen who remained to aid the poor and feeble on their way, andcontribute liberally towards the rebuilding of the temple.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Who is there among you of all his people?…. The people of God, the Israelites, as well of the ten tribes, as of the two of Judah and Benjamin; for this edict was published throughout all his dominions, where were the one as well as the other:
his God be with him; to incline his heart to go, to protect him in his journey, and succeed and prosper him in what he goes about:
and let him go up to Jerusalem, which is in Judah, and build the house of the Lord God of Israel, he is the God; the one only living and true God:
which is in Jerusalem; who has been in former times, and is to be worshipped there; though Aben Ezra says, this is to be connected with “the house of the Lord”; as if the sense was, to build the house, that was in Jerusalem, or to be built there; and so our version connects them, putting those words into a parenthesis, “he is God”; but this is contrary to the accents.
Fuente: John Gill’s Exposition of the Entire Bible
3. All his people No distinction of Judah and Israel is recognized in this proclamation, but the whole Israelitish population throughout the land is addressed. It was natural, however, that “Judah and Benjamin,” the last in exile, in whose hearts the memory of Jerusalem and the fatherland was freshest, were the first and chief ones to respond. Ezr 1:5.
His God be with him Lord God of Israel, he is the God See notes on Ezr 1:2 concerning Persian monotheism and reverence for the Supreme God.
Fuente: Whedon’s Commentary on the Old and New Testaments
Ezr 1:3 Who [is there] among you of all his people? his God be with him, and let him go up to Jerusalem, which [is] in Judah, and build the house of the LORD God of Israel, (he [is] the God,) which [is] in Jerusalem.
Ver. 3. Who is there among you of all his people? ] Many there were among them that affirmed deeply of being the people of God, who yet ( tanquam monstra marina ) passed by this proclamation with a deaf ear; and preferring haram domesticam arae dominicae, a swine sty before a sanctuary, chose rather to abide in Babylon, and there to dwell amongst plants and hedges, 1Ch 4:23 , making pots for the king’s garden, than to go up to Jerusalem. So that, besides this O yes, by the king, God was fain to cry, “Ho, ho, come forth, and flee from the land of the north.” “Deliver thyself, O Zion, that dwellest with the daughter of Babylon,” Zec 2:6-7 . “Arise ye, and depart; for this is not your rest: because it is polluted, it shall destroy you, even with a sore destruction,” Mic 2:10 . Look how the eagle hath much ado to get her young ones out of the nest, pricking and beating them with her wings and talons; so was it here: and neither so could the Lord prevail with the most of them, being as loth to depart as Lot was out of Sodom, vel canis ab uncto corio, or a dog from a fat morsel.
His God be with him
Let him go up and build, &c.
He is the God
Which is in Jerusalem
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Who is there . . . ? Figure of speech Erotesis. App-6.
build = rebuild.
Fuente: Companion Bible Notes, Appendices and Graphics
his God: Jos 1:9, 1Ch 28:20, Mat 28:20
he is the God: Deu 32:31, Psa 83:18, Isa 45:5, Jer 10:10, Dan 2:47, Dan 6:26, Act 10:36
Reciprocal: Lev 25:10 – proclaim Ezr 5:3 – Who hath commanded you Ezr 5:8 – the great God Ezr 7:13 – minded Ezr 7:14 – thy God Est 3:4 – he had told Isa 41:25 – shall he call Isa 45:13 – he shall build Jer 51:50 – remember Dan 3:28 – Blessed
Fuente: The Treasury of Scripture Knowledge
Ezr 1:3. Who is there among you of all his people? Not of the tribe of Judah only, but of Israel also, who were under his government, the Assyrians and Medes, among whom they were scattered, being his subjects. Accordingly Josephus says, that Zerubbabel sent the edict of Cyrus into Media to the rest of the tribes. His God be with him Let his God help him, as I also shall; and let him go up to Jerusalem Thus he not only makes a proclamation to them of liberty to go to their own country, but desires them to go, and prays God to be with them, and prosper them in building his house, saying, He is the God, and thereby evidently acknowledging him to be the true, if not also the only God.