VI. EZRA AND NEHEMIAH.

23. In the books of Ezra and Nehemiah, which record the most important events connected with the restoration of the Hebrew commonwealth, we have unfolded to our view a new era in the history of the Theocracy. The contrast between the relation of the Israelitish people to the heathen world in the days of Joshua, and of Ezra and Nehemiah is as great as possible. Under Joshua the people marched, sword in hand, as invincible conquerors, to the possession of the promised land, while the hearts of their enemies melted before them. After the captivity they returned in weakness and fear, by the permission of their heathen rulers and under their patronage and protection. But in the latter case, not less than in the former, the Theocracy was steadily advancing under God's guidance towards the accomplishment of its high end, which was the preparation of the Jewish people, and through them the world, for the advent of the promised Messiah. In the beginning of the Mosaic economy, and during the earlier part of its course, it was altogether appropriate that God should make stupendous supernatural manifestations of his infinite perfections and of his supreme power over the nations of the world. Thus he revealed himself as the only living and true God in the sight of all men. But as the history of the covenant people went forward, there was a gradual return to the ordinary providential administration of the divine government. God's miraculous interventions were never made for mere display. They always had in view a high religious end. As that end approached its accomplishment, they were more and more withdrawn, and soon after the captivity they ceased altogether until the final and perfect manifestation of God in Christ. From Malachi to Christ was the last stage of the Theocracy, when, in the language of the New Testament, it was waxing old and ready to vanish away. Heb. 8:13. It was neither needful nor proper that its history should be dignified by such displays of God's miraculous power as marked its earlier periods.

24. But, although the age of miracles ceased after the Babylonish captivity, the Theocracy went steadily forward in the accomplishment of its divine mission. In truth it was now that it secured for the first time, as a permanent result, the high end proposed by it from the beginning, that of rescuing a whole nation from idolatrous practices and making it steadfast in the worship of the true God, at least so far as the outward life is concerned. By the permanent subjection of the Jewish people to heathen rulers, their national pride was humbled, and they were placed in such a relation to heathenism as inclined them to abhor rather than imitate its rites. The fulfilment of the terrible threatenings contained in the law of Moses in the complete overthrow, first of the kingdom of Israel, and afterwards of that of Judah, and their long and bitter bondage in Babylon, administered to them severe but salutary lessons of instruction, under the influence of which they were, by God's blessing, finally reclaimed from idolatrous practices. In connection with the restoration, the synagogue service was established, in which the law and the prophets were regularly read and expounded to the people throughout the land. To this, more than to any other human instrumentality, was due that steadfastness which the Jewish people ever afterwards manifested in the worship of the true God. Thus, while the outward glory of the Theocracy declined, it continued to accomplish the true spiritual end for which it was established.

25. The book of Ezra embraces a period of about seventy-nine years, from the accession of Cyrus to the throne of Persia to the close of Ezra's administration, or at least to the last transaction under it of which we have a record. The first six chapters give a brief sketch of the course of events among the restored captives before Ezra's arrival at Jerusalem, especially their activity in rebuilding the temple, the formidable opposition which they encountered from the neighboring people, and how that opposition was finally overcome. The last four chapters contain the history of Ezra's administration, the chief event of which was the putting away by the princes and people of the heathen wives whom they had married. That Ezra was the author of this book is generally acknowledged. The first three verses are a repetition, with some unessential variations, of the last two verses of Chronicles, of which he is also believed, on good grounds, to have been the author. In certain passages he speaks of himself in the third person; Ch. 7:1-26; ch. 10; but there is no reason to deny, on this ground, that he was their author. Jeremiah changes, in like manner, employing sometimes the first and sometimes the third person. Certain parts of this book, which are mainly occupied with public documents respecting the building of the temple and the orderly arrangement of its services, are written in the Chaldee language, namely: chaps. 4:8-6:18; 7:12-26.

In respect to the Persian monarchs mentioned in this and the two following books, there is not an entire agreement among biblical scholars. The following table, formed in accordance with the views that seem to be best supported, will be useful to the reader. It contains, arranged in three parallel columns, first the names of the Persian kings in their order of succession, as given by profane historians; secondly, their scriptural names; thirdly, the dates of their accession to the throne, according to the received chronology.

Cyrus, Cyrus, Ezra 1:1, etc., B.C. 536.

Cambyses, Ahasuerus, Ezra 4:6, " 529.

Smerdis,[¹] Artaxerxes, Ezra 4:7-23, " 522.

Darius Hystaspis, Darius, Ezra 4:24-6:15,[²] " 521.

Xerxes, Ahasuerus, Esther throughout,[³] " 485.

Artaxerxes Longimanus, Artaxerxes, Ezra 7:1, etc.; Neh. 2:1, etc. " 464.

Cyrus,	Cyrus, Ezra 1:1, etc.,	B.C. 536.
Cambyses,	Ahasuerus, Ezra 4:6,	" 529.
Smerdis,[¹]	Artaxerxes, Ezra 4:7-23,	" 522.
Darius Hystaspis,	Darius, Ezra 4:24-6:15,[²]	" 521.
Xerxes,	Ahasuerus, Esther throughout,[³]	" 485.
Artaxerxes Longimanus,	Artaxerxes, Ezra 7:1, etc.; Neh. 2:1, etc.	" 464.

Footnote 1:[(return)]
He was a usurper who reigned less than a year.

Footnote 2:[(return)]
But in Neh. 12:22, Darius Nothus or Darius Codomanus must be referred to.

Footnote 3:[(return)]
Some suppose Darius, others Artaxerxes, to have been the Ahasuerus of Esther.

26. The book of Nehemiah continues the history of the Jewish people after the restoration, beginning with the commission which Nehemiah received from Artaxerxes Longimanus, king of Persia, in the twentieth year of his reign (B.C. 446), to go to Jerusalem in the capacity of Tirshatha, or civil governor, for the purpose of rebuilding the walls of Jerusalem and setting in order the affairs of the commonwealth. The book naturally falls into three divisions. The first division contains the history of his labors in rebuilding the walls of the city and putting an end to the practice of usury, and of the violent opposition and intrigues of the surrounding people. Chaps. 1-7:4. To this is appended a genealogical list, which is the same for substance as that contained in the second chapter of Ezra. Ch. 7:5-73.

Upon a comparison of the two catalogues, we find various differences in respect to names and numbers. The differences of names may be explained from the fact that it was common for men to bear different titles, particularly if they were persons of distinction; as, for example, Daniel and Belteshazzar, Zerubbabel and Sheshbazzar. It is not certain upon what principle the differences in numbers are to be explained. The sum total of both catalogues is the same, namely, 42,360; from which it is plain that the lists are in both cases partial, since neither of them amounts to this sum. We add the following suggestion from Grey's Key as quoted by Scott: "The sum of the numbers, as separately detailed, will correspond, if to the 29,818 specified by Ezra, we add the 1,765 persons reckoned by Nehemiah which Ezra has omitted; and, on the other hand, to the 31,089 enumerated by Nehemiah, add the 494, which is an overplus in Ezra, not noticed by Nehemiah; both writers including in the sum total 10,777 of the mixed multitude, not particularized in the individual detail."

In the second division we have an account of the solemn public reading of the law of Moses at the feast of tabernacles, and, in connection with this, of the renewal of the national covenant with Jehovah through the signature and seal of the princes, Levites, and priests, in their own behalf and that of the people. Chaps. 8-10. In this religious and ecclesiastical transaction, Ezra the priest was the leader; Nehemiah, as the Tirshatha, or civil governor, simply taking the lead of the princes in the act of sealing.

The third division contains, along with some genealogical lists, an account of the measures taken by Nehemiah and the princes to increase the number of residents in Jerusalem, of the solemn dedication of the wall of Jerusalem, and of the rectification of various abuses which had crept in partly during Nehemiah's absence at the court of Persia. Chaps. 11-13.

The date of Nehemiah's commission to rebuild the walls of Jerusalem is important on account of its connection with the seventy prophetic weeks of Daniel, which are reckoned "from the going forth of the commandment to restore and to build Jerusalem." Dan. 9:25. It cannot be considered as exactly ascertained, but may be placed somewhere from B.C. 454 to B.C. 446. See the commentators on Dan. 9:24-27. How long Nehemiah's administration continued after his visit to the court of Persia, in the twelfth year of his rule, is not known.

27. The book, as its title testifies, was written by Nehemiah, not earlier than his return from the court of Persia (ch. 13:6; 5:14); how much later cannot be known. From the general character of style and diction which belongs to the second division (chaps. 8-10), as well as from the absence of Nehemiah's peculiar forms of speech, some have thought that Ezra, as the chief actor in the reading of the law and renewal of the national covenant, wrote the account of the transaction, and that Nehemiah incorporated it into his work. To this supposition there is no serious objection. We must remember, however, that arguments based on supposed differences of style cannot amount to much where the materials from which a conclusion is to be drawn are so scanty.

The genealogical notice in ch. 12:10, 11, which gives the lineage of the high priests from Joshua to Jaddua, who is apparently the high priest described by Josephus as having met Alexander the Great on his march to Jerusalem, is thought by many to be an addition made after Nehemiah's death as a matter of public interest. See above, Chap. 15, No. 17. The same judgment is passed by some on 1 Chron. 3:19-24. But the interpretation of this latter passage is very uncertain.