The Analysed Bible, Volumes 1, 2, 3, by Rev. G. Campbell Morgan: The Book of Ezra - Analysed and Explained in Detail (Full Text and PDF).

A detailed analysis of the book of Ezra: A Returning Remnant.

To the best of our knowledge we are of the understanding that this book, being published in 1907, and freely available elsewhere on the internet is in the public domain.

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The Book of Ezra - Analysed and Explained in Summary - Volumes 1, 2, and 3 of "The Analysed Bible" by G. Campbell Morgan.

To the best of our knowledge we are of the understanding that this book, taken from Volumes 1, 2, & 3 of the "Analysed Bible" by G. Campbell Morgan published in 1907, and freely available elsewhere on the internet is in the public domain.

EZRA - A RETURNING REMNANT

Part A: ZERUBBABEL - Ezra 1:1-6:22

A1. Return - Ezra 1:1-2:70

  1. The Edict of Cyrus - 1:1-1:11
  2. National Prosperity - 2:1-2:70
    1. Note:-
    2. The Small number of Levites
    3. The Nethinim
    4. The Totals

A2. Reorganisation - Ezra 3:1-6:22

  1. Resumption of Worship - 3:1-3:13
  2. Opposition - 4:1-4:24
    1. General Statement - 4:1-4:6
    2. Particular Account - 4:7-4:24
  3. Resumption of Building - 5:1-5:17
  4. Darius - 6:1-6:22

Part B: EZRA - Ezra 7:1-10:44

B1. Return (after an interval of Sixty Years) - Ezra 7:1-8:36

  1. The Coming of Ezra - 7:1-7:28
  2. The Returning Exiles - 8:1-8:14
  3. The Preliminary Convention - 8:15-8:30
  4. The Return - 8:31-8:36

B2. Reformation - Ezra 9:1-10:14

  1. The Conditions in Jerusalem - 9:1-9:5
  2. Ezra's Intercession - 9:6-9:15
  3. The Reformation - 10:1-10:44

Introduction

The book of Ezra contains an account of a most important epoch in the history of the people of God. After seventy years of captivity, through the decree of a Gentile king, a return was made possible. This book gives us the story of that return, and of the rebuilding of the Temple. It is not consecutive history, for, while in conjunction with the book of Nehemiah it covers a period of about one hundred years, there is in the midst of this book a gap of sixty years. There are two main divisions: first, the story of the return under Zerubbabel and the rebuilding of the Temple (1-6); then, after sixty years, that of the coming of Ezra, and the work he undertook (7-10). It may therefore be simply divided around the names of these two men.

A. Zerubbabel - Ezra 1:1-6:22

The story which centres around Zerubbabel is that of the return of a remnant of the people to Jerusalem, and their reorganization.

The purposes of God may seem to tarry; they are never abandoned. Indeed, there is a very true sense in which they never even tarry for a moment. The chosen nation had become a people scattered and peeled, having lost national position and power, and to a large extent national consciousness. Through the seventy years God prepared a remnant, through processes of suffering, to return and rebuild, and hold the fort until He, the true Seed and Servant, should come. The history of the return sets forth clearly the truth concerning this overruling of God. Through a most unlikely instrument, Cyrus, the way was made plain.

The list of those returning is principally remarkable from the small number of the Levites it contains. Nearly ten times as many priests as Levites went back to the land. Another point is that of the Nethinim. They seem to have been prominent in these times, for they are only once mentioned elsewhere. It is almost impossible to determine their origin.

The leaders in this return were evidently conscious of the matters of real importance in the life of the people. Directly they were settled in their cities, the altar of God was established at Jerusalem. As far as possible they restored the Divinely appointed order of worship, and immediately commenced the work of rebuilding the Temple. The foundations were laid, and in the second year of the return, with fitting ceremonies of praise, they rejoiced.

This work stirred up the opposition of the Samaritans. This was first manifested in an attempt to induce Zerubbabel and those associated with him to admit into partnership such as were really enemies of the work. This being definitely refused, these enemies set themselves in every way to harass the work and hinder it, until at last they were successful in obtaining letters from the reigning monarch which interdicted the work. Thus for a long period the rebuilding of the house of God ceased, while the building of the houses of the people went forward unchecked.

A study of the prophecies of Haggai and Zechariah make it perfectly evident that the cessation of the work of building was unworthy of the men who had commenced. Judged by all human standards, they could fairly urge the difficulties of the situation, and the necessity for obedience to the edict of the reigning king. Judged by the Divine standard, as the burning words of the prophets made perfectly clear, they had no right to cease. Under the inspiration of these prophetic messages, governor and priest, Zerubbabel and Jeshua, commenced the work again. Again opposition was raised. To this they gave no heed, and Tattenai sent a letter to Darius concerning the edict of Cyrus.

There can be no doubt that Tattenai felt that the finding of such a decree was unlikely, if not impossible. That the search was a thorough one is indicated by the statement of where the roll was found. The searchers naturally commenced in the house of the archives in Babylon. It was not there, but at Achmetha, in the royal palace, that it was discovered. In consequence of this the edict of Darius not only gave them permission to carry forward their work, but compelled Tattenai to help them with great gifts. At last the Temple was finished, and solemnly dedicated to God with sacrificial offerings and songs of thanksgiving.

B. Ezra - Ezra 7:1-10:44

Between chapters 6 and 7 there was an interval of at least sixty years, uneventful in the history of the people settled in Jerusalem. That they had largely failed in the purposes of Zerubbabel is evident from the work done by Ezra, and subsequently by Nehemiah. Again the wonderful overruling of God is seen in the working of the minds of two men in Babylon. Ezra was stirred with desire to help his people in Jerusalem. Artaxerxes was moved with fear lest there should be "wrath against the realm of the king and his sons." It is perfectly evident that be bad some clear, consciousness of the power of God. Thus by the creation of different emotions in the hearts of two men, which brought them into co-operation with each other, and thus with His purpose, He moved forward.

Ezra gathered together members of the priestly and royal houses, and a further contingent of the people at Ahava, in order that be might review them, and prepare for the journey. Finding that there were no Levites in the company, he sent to Iddo, and in response to his appeal certain of their number joined him. The character of Ezra is remarkably revealed in his refusing to seek help from an earthly king. It is a fine illustration of the independence and dependence of such as follow the Lord. The king's voluntary gifts were gladly accepted; but to ask for soldiers would have been to make a tacit confession of questioning in his heart as to the ability or willingness of God to help. After a long journey they arrived in safety at Jerusalem, and made their offerings.

Ezra found a condition of affairs at Jerusalem which was a sad revelation of the deterioration of the people. There had been no return to idolatry, but there had been an intermixture with the people of the land, and the chief offenders had been the princes and the rulers. He was moved with righteous indignation, and sank into silent astonishment until the time of the evening oblation. Then before God he poured out his soul in prayer.

The sincerity of Ezra's vicarious repentance produced immediate result. The people who had gathered about him through the long hours of the day came to a consciousness of the enormity of their sin as they saw how he was affected thereby. At last one of their number spoke to him, acknowledging the sin, and suggesting a remedy. He at once became a man of action, first calling them to a sacred covenant that they would put away the evil thing from amongst them; and then leading them in the carrying out of their covenant.