Ездра 1:5

In consequence of this royal summons, the heads of the houses of Judah and Benjamin, of the priests and Levites, - in short, all whose spirit God stirred up, - rose to go up to build the house of God. The ל in לכל serves to comprise the remaining persons, and may therefore be rendered by, in short, or namely; comp. Ewald, 310, a. The relative sentence then depends upon כּל without אשׁר. The thought is: All the Jews were called upon to return, but those only obeyed the call whom God made willing to build the temple at Jerusalem, i.e., whom the religious craving of their hearts impelled thereto. For, as Josephus says, Antt. xi. 1: πολλοὶ κατέμειναν ἐν τῇ Βαβυλῶνι τὰ κτήματα καταλιπεῖν οὐ θέλοντες. Ezr 1:6 All their surrounders assisted them with gifts. The surrounders are the people of the places where Jews were making preparations for returning; chiefly, therefore, their heathen neighbours (Ezr 1:4), but also those Jews who remained in Babylon. חזּקוּ בידיהם is not identical in meaning with יד חזּק, to strengthen, e.g., Jer 23:14; Neh 2:18; but with החזיק בּיד, the Piel here standing instead of the elsewhere usual Hiphil: to grasp by the hand, i.e., to assist; comp. Lev 25:34. על לבד, separated to, besides; elsewhere joined with מן, Exo 12:37, etc. התנדּב connected with כּל without אשׁר, as the verbum fin. in Ezr 1:5, Ch1 29:3, and elsewhere. האלהים לבית must, according to Ezr 1:4, be supplied mentally; comp. Ezr 2:68; Ezr 3:5; Ch1 29:9, Ch1 29:17.

We are here told, I. How Cyrus's proclamation succeeded with others. 1. He having given leave to the Jews to go up to Jerusalem, many of them went up accordingly, Ezr 1:5. The leaders herein were the chief of the fathers of Judah and Benjamin, eminent and experienced men, from whom it might justly be expected that, as they were above their brethren in dignity, so they should go before them in duty. The priests and Levites were (as became them) with the first that set their faces again towards Zion. If any good work is to be done, let ministers lead in it. Those that accompanied them were such as God had inclined to go up. The same God that had raised up the spirit of Cyrus to proclaim this liberty raised up their spirits to take the benefit of it; for it was done, not by might, nor by power, but by the Spirit of the Lord of hosts, Zac 4:6. The temptation perhaps was strong to some of them to stay in Babylon. They had convenient settlements there, had contracted an agreeable acquaintance with the neighbours, and were ready to say, It is good to be here. The discouragements of their return were many and great, the journey long, their wives and children unfit for travelling, their own land was to them a strange land, the road to it an unknown road. Go up to Jerusalem! And what should they do there? It was all in ruins, and in the midst of enemies to whom they would be an easy prey. Many were wrought upon by these considerations to stay in Babylon, at least not to go with the first. But there were some that got over these difficulties, that ventured to break the ice, and feared not the lion in the way, the lion in the streets; and they were those whose spirits God raised. He, by his Spirit and grace, filled them with a generous ambition of liberty, a gracious affection to t…

1:5-6 As he had done with the heart of Cyrus (1:1), God stirred the hearts of Israel’s leaders. • Very few priests and Levites actually responded (see 2:36-42). Most of the people who did respond were from two tribes, Judah and Benjamin. Persian documents show that many Jews stayed in Babylon, where they had homes, businesses, and relatives. A dangerous four-month trip back to the desolate city of Jerusalem, now inhabited by foreigners, was not an inviting choice compared to their comfortable life in Babylon. It was much easier to give many valuable gifts and voluntary offerings to those who did return.