Exegetical and Hermeneutical Commentary of Ezra 7:11
Now this [is] the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, [even] a scribe of the words of the commandments of the LORD, and of his statutes to Israel.
11 26. Artaxerxes’ Commission to Ezra
11. Now ] Cf. Ezr 7:1 . This verse serves as a brief introduction.
the copy of the letter ] See on Ezr 4:7; Ezr 4:11; Ezr 4:23.
Ezra the priest, the scribe ] See note on Ezr 7:1-5 for Ezra’s priestly lineage. He is called ‘the priest’ ch. Ezr 10:10; Ezr 10:16; Neh 8:2; and so commonly was this designation given him, that the title of 1 Esdras appears in the Alexandrian MS. (Cod. A) as ‘the priest’. He is called ‘the scribe’, Neh 8:4; Neh 8:13; Neh 12:36. He receives the twofold appellation here and elsewhere in Ezr 7:12; Ezr 7:21; Neh 8:9; Neh 12:26.
even a scribe ] R.V. even the scribe. The LXX. rendering ‘the scribe of the book of the words of the commandments of the Lord’ ( ) was due to its misunderstanding the repetition of the word ‘scribe’, and reading ‘spher’ ‘a book’, instead of ‘sophr’ ‘scribe’.
Fuente: The Cambridge Bible for Schools and Colleges
Ezr 7:11-27
Now this is the copy of the letter that the king Artaxerxes.
The office and duty of the civil magistrate
It is the office of a Christian magistrate to encourage and protect good men in the exercise of religion, Dora by his own example and wholesome laws, and to promote true religion in his dominions. Thus far the good magistrates among Jews, heathens, and Christians have proceeded to their lasting honour and commendation; but those who acted on the contrary have been branded with infamy and contempt. Joshua, the Judges, David, Solomon and Asa, Jehoshaphat, Joash, Hezekiah and others, destroyed idolatry, erected altars, ordered the courses of the priests, built and repaired the temple, collected and disposed of money for those charges, caused the Passover and other religious duties to be celebrated, and wrought a glorious reformation in true religion, when the priests and Levites were negligent in their office. Nebuchadnezzar, Cyrus, Darius, Artaxerxes, the King of Nineveh, Alexander the Great, and Seleucus, etc., made decrees through all their dominions to worship the true God; they set His people at liberty, ordered them to rebuild the temple to the Lord God of heaven, allowed timber, salt, and similar charges for the sacrifices out of their own treasury; they required the prayers of Gods people for themselves, their families and dominions, they protected them from their adversaries and appointed solemn fasts, etc. Lycurgus, Numa, and Solon made laws concerning religion in Athens, Rome, and Sparta; Timoleon, Augustus, and others rebuilt and endowed all the temples that had fallen into decay in Crete and about Rome. Judas Maccabeus repaired the breaches, purchased holy vessels and instruments for the service of the temple, pulled down the idols, and cleansed the sanctuary from the profanation of Antiochus Epiphanes, chose priests of a blameless conversation, and appointed an anniversary festival in commemoration of the reparation of the temple which our Saviour honoured with His own presence (Joh 10:22). Constantine published several edicts in favour of Christian religion, granting to all professors the free exercise of it; he destroyed the idol temples, restored the former places of worship to them, and built several magnificent churches and gave great gifts to them; he also commanded fine copies of the Bible to be made. When the heresy of Arius infected the Church, he assembled the first General Council at Nice, consisting of 318 bishops from all quarters of the empire. He banished Arius and burnt his books, he settled the time for the keeping of Easter, and made many good laws for the discipline and government of the Church. Theodosius, Justinian, and others of his successors thought it their duty to enact good laws for the establishment of the true religion. The British, Saxon, and English princes have been as active therein as other Christian monarchs, for King Lucius sent a letter to Eleutherins, Bishop of Rome, desiring his directions to make him a Christian; he also turned some heathen temples into Christian churches and built and endowed others at his own charges. Ethelbert kindly received and main tained Augustine and his companions, Edward the Confessor built and granted great privileges to the Abbey of Westminster, and made many excellent laws for the benefit and protection of the Church, which were rather the laws of his predecessors than those of his own making. William the Conqueror at his coronation took an oath that he should defend the Church of Christ, and all our monarchs have done the like. By Act of Parliament the sovereign is declared to be supreme Head of the Church, and has the glory of being described as Defender of the Faith. (Philoclesius.)
The commission of Artaxerxes
It indicated a spirit of–
I. Great reverence for God.
II. Profound respect for the law of God.
III. Sincere regard the worship of God.
IV. Hearty appreciation of the character of a good man. His liberal gifts may be exhibited as–
1. A rebuke to the parsimony of many Christians.
2. An example to all Christians. (William Jones.)
Verses 15. The Lord God of Israel, whose habitation is in Jerusalem.
Jevoahs habitation
I. This holy alliance: The God of Israel. We have here–
1. A description of God and His Church. The God of Israel includes both. Israel His Church; and the God that claims it; a living God amidst a living people.
2. Infinitude associated with a royal seed. Israel signifies a prevailing prince before God.
3. A veritable portion on both sides. The Lords portion is His people; The Lord is my portion, saith my soul.
4. The living connection between God and His people constitutes the stronghold of faith.
II. His habitation. He dwells–
1. In the Jerusalem which is above.
2. In the living Church of God which was typified by Jerusalem.
3. In the Jerusalem of every regenerated soul. (J. Irons.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
A scribe of the words of the commandments, the phrase seems emphatical, noting that he explained both the words and the things; for the Jews in the land of their captivity had in a great measure lost both their language, and the knowledge of Gods commands, and therefore Ezra and his companions instruct them in both; of which see more on Neh 8:8.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. this is the copy of the letterthat the king Artaxerxes gaveThe measure which this documentauthorized, and the remarkable interest in the Jews displayed in it,were most probably owing to the influence of Esther, who is thoughtto have been raised to the high position of queen a few monthsprevious to the departure of Ezra [HALES].According to others, who adopt a different chronology, it was moreprobably pressed upon the attention of the Persian court by Ezra,who, like Daniel, showed the prophecies to the king; or by someleading Jews on his accession, who, seeing the unsettled anddisordered state of the colony after the deaths of Zerubbabel,Jeshua, Haggai, and Zechariah, recommended the appointment of acommission to reform abuses, suppress disorder, and enforce theobservance of the law.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now this is the copy of the letter that the King Artaxerxes gave unto Ezra the priest,…. This title relating to his office is justly given him, since he was the son of an high priest, and lineally descended from Aaron, as the above account of his pedigree shows:
the scribe, even a scribe of the words of the commandments of the Lord, and of his statutes to Israel; the doubling of the word “scribe” shows that he was very wise and learned in the law, in the commandments and statutes of it the Lord gave to Israel; not only in the language of it in which it was written, but in the matter and substance of it, in the things contained in it; for “dibre”, signfiies “things” as well as words.
Fuente: John Gill’s Exposition of the Entire Bible
The commission given by Artachshasta to Ezra (Ezr 7:11) , with a short postscript by Ezra (Ezr 7:27 and Ezr 7:28). – Ezr 7:11 The introductory title, “This is the copy of the letter,” On , comp. Ezr 4:11, and on , Ezr 4:7. Ezra is here, as also in the letter itself, Ezr 7:12, Ezr 7:21, and in Neh 8:9; Neh 12:26, called only , the priest, the scribe; in other places we find merely one title or the other: either the priest, Neh 10:10, Neh 10:16, Neh 8:2; or the scribe, Neh 8:4, Neh 8:13; Neh 12:36. To designate him according to his rank, as the priest, seems to have subsequently become more customary; hence in the first book of Esdras he is constantly called . is explained by the addition , scribe of the words of the law of Jahve and of His statutes to Israel, i.e., the scribe, whose investigations referred to the law of God. More briefly in Ezr 7:12 and Ezr 7:21: scribe of the law.
Ezr 7:12-13 The letter containing the royal commission is given in the Chaldee original. It is questionable what explanation must be given to in the title. If it were the adjective belonging to , we should expect the emphatic state . Hence Bertheau combines it with the following as an abbreviation, “completeness, etc.,” which would signify that in the royal commission itself this introductory formula would be found fully given, and that all the words here missing are represented by . This would be, at all events, an extremely strange expression. We incline to regard as an adverb used adjectively: To the scribe in the law of God perfectly, for the perfect scribe, etc., corresponding with the translation of the Vulgate, doctissimo. The commission begins with an order that those Israelites who desire to go to Jerusalem should depart with Ezra, because the king and his seven counsellors send him to order matters in Judah and Jerusalem according to the law of God, and to carry thither presents and free-will offerings as a contribution towards the sacrifices, and other matters necessary for the worship of God, Ezr 7:13. “By me is commandment given,” as in Ezr 6:8. … : Every one of the people of Israel in my kingdom, who shows himself willing to go up to Jerusalem, let him go up with thee. On and the infin. , comp. Ezr 5:5.
Ezr 7:14 “Forasmuch as thou (art) sent by the king and his seven counsellors to inquire (to institute an inquiry) concerning Judah and Jerusalem, according to the law of thy God, which is in thy hand,” i.e., which thou handlest or possessest and understandest. The seven counsellors of the king formed the supreme court of the realm; see remarks on Est 1:14. It is obvious from the context that must be completed by , for it is evidently Ezra who is addressed both in what precedes and follows. , to inquire concerning (the condition of) Judah, i.e., concerning the religious and civil relations of the Jewish community, to arrange them in conformity with the divine law.
Ezr 7:15-16 “To carry the silver and gold which the king and his counsellors have freely offered to the God of Israel, whose habitation is at Jerusalem, and all the silver and gold which thou shalt obtain in all the province of Babylon, with the free-will offering of the people and the priests, willingly offering for the house of their God at Jerusalem.” Three kinds of offerings for the temple are here spoken of: 1 st, the gifts of the king and his counsellors for the service of the God of Israel; 2 nd, the gold and the silver that Ezra should obtain in the province of Babylon, i.e., by the collection which he was consequently empowered to make among the non-Israelite population of Babylon; 3 rd, the free-will offerings of his fellow-countrymen. is an abstract formed from the infin. Hithpael: the freely given. The participle (not in the stat. emph. i.e., without an article) is but slightly connected, in the sense of, if they, or what they, may freely offer.
Ezr 7:17-18 The application of these contributions. , for this very reason, sc. because furnished by the king and his counsellors, and by the heathen and Israelite inhabitants of Babylon, thou shalt diligently buy with this money bullocks, rams, lambs, with their meat-offerings and their drink-offerings (the meat and drink offerings pertaining by the law, Num 15:1, etc., to the sacrifices), and offer them upon the altar … The Pael instead of the Aphel, Ezr 6:10, Ezr 6:17. The distribution and collection were thus chiefly destined for the support of public worship, but were larger and more abundant than was necessary for this purpose. Hence the further injunction, Ezr 7:18: “And whatsoever shall seem good to thee and to thy brethren to do with the rest of the gold and the silver, that do after the will of your God,” i.e., according to the precept of the law in which the will of God is expressed. “Thy brethren” are the priests, to whom was committed the care of the temple and its worship.
Ezr 7:19 The gold and silver vessels, moreover, which, according to Ezr 8:25-27, the king and his counsellors, and the princes and all Israel, presented for the service of the house of God, he is to deliver before the God at Jerusalem (an abbreviated expression for the God whose dwelling is at Jerusalem). The noun , only here and in the Targums, in the Syriac , the service, corresponds with the Hebrew . in the Aphel, to complete, to make full, then to deliver entirely, to consign.
Ezr 7:20-21 Ezra is to defray the expenses of all other things necessary for the temple from the royal treasury, on which account a royal order is despatched to the treasurer on this side the river. “And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to give” (i.e., whatever necessary expenses shall be incurred which cannot be determined beforehand), and for which the gifts and contributions already furnished to Ezra shall not suffice, he is to give, i.e., to defray, out of the house of the king’s treasures, i.e., the royal treasury. For this purpose Artaxerxes commands all the treasures on this side the river, that whatsoever Ezra shall require of them shall be immediately done. is an emphatic repetition of the pronoun, as in Dan 7:15, and frequently in Hebrew.
Ezr 7:22-23 Unto one hundred talents of silver, one hundred cors of wheat, one hundred baths of wine, one hundred baths of oil, and salt without prescription, i.e., as much as is needed. Cor had already become, even in Hebrew, the later word for chomer, e.g., 1Ki 5:2; Eze 45:14. It was equal to ten ephahs or baths, almost two sheffels; see by bibl. Archol. ii. 126. The command closes with the injunction, Ezr 7:23: Whatsoever is commanded by the God of heaven, i.e., whatever is needful according to the law for the service of God, let it be completely done for the house of the God of heaven; for why should the wrath of heaven come upon the realm of the king and of his sons? The . . is derived from the Aryan, but is not to be regarded (as by Hitzig and Bertheau) as compounded of and ; but probably (as by Haug in Ewald’s bibl. Jahrb. v. p. 152) as formed of the Persian drsh , dorest , with prosthetic, from the Zend root dore, to grow, to flourish, to become firm, in the meaning of perfect in all parts, exact. The motive of the royal order, that the priests may offer acceptable offerings to the God of heaven, and pray for the life of the king and of his sons, recalls Ezr 6:10. On the formula , for why should wrath come, comp. Ezr 4:22.
Ezr 7:24 The priests, the Levites, and all the servants of the temple, are also to be free from all customs and taxes. , we also make known to you (it is made known to you). These words also are addressed to the treasures, as levyers of taxes on this side the river. That, with regard to all priests, … and (other) ministers of this house of God, it shall not be lawful to impose upon them toll, tribute, or custom. The are not worshippers in the house of God, but they who do service in the house of God. The expression comprises any servants of the temple who might have been omitted in the classes enumerated. On , comp. Ezr 4:13. , (any one) has no right, with an infinitive following: it is allowed to no one to do. from , Targ. for . On this matter, compare Josephus, Ant. xii. 3. 3, according to which Antiochus the Great freed the priests and Levites from taxation.
Ezr 7:25 Finally, Ezra is empowered to appoint over his whole people (all the Jews) on this side the river, judges who know the law of God, and to inflict severe penalties upon those who transgress it.
“Thou, Ezra, after the wisdom of thy God which is in thy hand ( like Ezr 7:14), set magistrates and judges, which may judge all the people that are on this side the river, namely all such as know the laws of thy God, and teach ye them that know them not.” The form is imper. Pael for , the A sound probably passing in rapid speech into the flatter E sound. “ All the people on this side the river” is limited to Israelites or Jews by the further particulars, ”who know the law of thy God,” etc. These are to receive from Ezra judges, viz., such as are acquainted with the law, i.e., Israelite judges, and thus to be placed under the jurisdiction established at Jerusalem. The sentence, “and they who know it (the law) not, them teach ye, make them acquainted with it,” does not refer to the heathen, but to born Israelites or Jews, who, living among the heathen, had not hitherto made the Mosaic law the rule of their lives. Such were the judges to constrain to the observance and obedience of the law.
Ezr 7:26 But whosoever will not do the law of thy God, and the law of the king, let a court be speedily ( ) held on his account (i.e., let him be brought to justice, and punished). This, too, applies chiefly to such as were Israelites born. The law of the king is the present edict, the commission therein entrusted to Ezra: whoever opposes, neglects, or transgresses it, shall be condemned, whether to death, or to banishment, or to confiscation of goods, or to imprisonment. … = the Hebrew … = sive … sive . (Keri ), rooting our (from , to root out), i.e., banishment, exilium (Vulg.), not (lxx).
Ezr 7:27-28 This royal commission granted to the Jews all they could possibly desire from the heathen governors of the country, for the establishment and furtherance of their civil and religious polity. By granting these privileges, Artaxerxes was not only treading in the footsteps of Cyrus and Darius Hystaspes, but even going beyond these princes in granting to the Jews a jurisdiction of their own. Without a magistrate who was one of themselves, the Jewish community could not well prosper in their own land; for the social and religious life of Israel were so closely connected, that heathen magistrates, however well-intentioned, were incapable of exercising a beneficial influence upon the welfare of the Jews. Hence Ezra, having thus reported the royal commission, adds a thanksgiving to God for having put such a thing into the king’s heart, namely, to beautify the house of the Lord, and for having granted him favour before the king and his counsellors. The sentence e is a continuation of the preceding infinitive sentence in the tempus finit. before is the comprehensive. Ezra names the beautifying of the house of God as the occasion of his thanksgiving, not only because this formed the chief matter of the royal favour, but also because the re-establishment of divine worship was the re-establishment of the moral and religious life of the community. “And I felt myself strengthened, and gathered together (so that I gathered together) the heads of Israel to go up with me (to Jerusalem).” Ezra assembled the heads, i.e., of houses, as fellow-travellers, because their decision would be a rule for the families at the head of which they stood. With their heads, the several races and families determined to return to the land of their fathers.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Decree of Artaxerxes. | B. C. 457. |
11 Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, even a scribe of the words of the commandments of the LORD, and of his statutes to Israel. 12 Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace, and at such a time. 13 I make a decree, that all they of the people of Israel, and of his priests and Levites, in my realm, which are minded of their own freewill to go up to Jerusalem, go with thee. 14 Forasmuch as thou art sent of the king, and of his seven counsellors, to enquire concerning Judah and Jerusalem, according to the law of thy God which is in thine hand; 15 And to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem, 16 And all the silver and gold that thou canst find in all the province of Babylon, with the freewill offering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem: 17 That thou mayest buy speedily with this money bullocks, rams, lambs, with their meat offerings and their drink offerings, and offer them upon the altar of the house of your God which is in Jerusalem. 18 And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your God. 19 The vessels also that are given thee for the service of the house of thy God, those deliver thou before the God of Jerusalem. 20 And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king’s treasure house. 21 And I, even I Artaxerxes the king, do make a decree to all the treasurers which are beyond the river, that whatsoever Ezra the priest, the scribe of the law of the God of heaven, shall require of you, it be done speedily, 22 Unto a hundred talents of silver, and to a hundred measures of wheat, and to a hundred baths of wine, and to an hundred baths of oil, and salt without prescribing how much. 23 Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath against the realm of the king and his sons? 24 Also we certify you, that touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of God, it shall not be lawful to impose toll, tribute, or custom, upon them. 25 And thou, Ezra, after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not. 26 And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment.
We have here the commission which the Persian emperor granted to Ezra, giving him authority to act for the good of the Jews; and it is very ample and full, and beyond what could have been expected. The commission runs, we suppose, in the usual form: Artaxerxes, King of kings. This however is too high a title for any mortal man to assume; he was indeed king of some kings, but to speak as if he were king of all kings was to usurp his prerogative who hath all power both in heaven and in earth. He sends greeting to his trusty and well-beloved Ezra, whom he calls a scribe of the law of the God of heaven (v. 12), a title which (it seems by this) Ezra valued himself by, and desired no other, no, not when he was advanced to the proconsular dignity. He reckoned it more his honour to be a scribe of God’s law than to be a peer or prince of the empire. Let us observe the articles of this commission.
I. He gives Ezra leave to go up to Jerusalem, and as many of his countrymen as pleased to go up with him, v. 13. He and they were captives, and therefore they would not quit his dominions without his royal license.
II. He gives him authority to enquire into the affairs of Judah and Jerusalem, v. 14. The rule of his enquiry was to be the law of his God, which was in his hand. He must enquire whether the Jews, in their religion, had and did according to that law–whether the temple was built, the priesthood was settled, and the sacrifices were offered conformably to the divine appointment. If, upon enquiry, he found any thing amiss, he must see to get it amended, and, like Titus in Crete, must set in order the things that were wanting, Tit. i. 5. Thus is God’s law magnified and made honourable, and thus are the Jews restored to their ancient privilege of governing themselves by that law, and are no longer under the statutes that were not good, the statutes of their oppressors, Ezek. xx. 25.
III. He entrusts him with the money that was freely given by the king himself and his counsellors, and collected among his subjects, for the service of the house of God, Ezr 7:15; Ezr 7:16.
1. Let this be taken notice of, (1.) To the honour of God, as the one only living and true God;’ for even those that worshipped other gods were so convinced of the sovereignty of the God of Israel that they were willing to incur expenses in order to recommend themselves to his favour. See Psa 45:12; Psa 68:26. (2.) To the praise of this heathen king, that he honoured the God of Israel though his worshippers were a despicable handful of poor men, who were not able to bear the charges of their own religion and were now his vassals, and that, though he was not wrought upon to quit his own superstitions, yet he protected and encouraged the Jews in their religion, and did not only say, Be you warmed, and be you filled, but gave them such things as they needed. (3.) To the reproach of the memory of the wicked kings of Judah. Those that had been trained up in the knowledge and worship of the God of Israel, and had his law and his prophets, often plundered and impoverished the temple; but here a heathen prince enriched it. Thus afterwards the gospel was rejected by the Jews, but welcomed by the Gentiles. See Rom. xi. 11, Through their fall salvation has come to the Gentiles. Acts xiii. 46.
2. We are here told that Ezra was entrusted, (1.) To receive this money and to carry it to Jerusalem; for he was a man of known integrity, whom they could confide in, that he would not convert to his own use the least part of that which was given to the public. We find Paul going to Jerusalem upon such an errand, to bring alms to his nation and offerings, Acts xxiv. 17. (2.) To lay out this money in the best manner, in sacrifices to be offered upon the altar of God (v. 17), and in whatever else he or his brethren thought fit (v. 18), with this limitation only that it should be after the will of their God, which they were better acquainted with than the king was. Let the will of our God be always our rule in our expenses, and particularly in what we lay out for his service. God’s work must always be done according to his will. Besides money, he had vessels also given him for the service of the temple, v. 19. Cyrus restored what of right belonged to the temple, but these were given over and above: thus it receiveth its own with usury. These he must deliver before the God of Jerusalem, as intended for his honour, there where he had put his name.
IV. He draws him a bill, or warrant rather, upon the treasurers on that side the river, requiring them to furnish him with what he had occasion for out of the king’s revenues, and to place it to the king’s account, Ezr 7:20; Ezr 7:22. This was considerately done; for Ezra, having yet to enquire into the sate of things, knew not what he should have occasion for and was modest in his demand. It was also kindly done, and evinced a great affection to the temple and a great confidence in Ezra. It is the interest of princes and great men to use their wealth and power for the support and encouragement of religion. What else are great revenues good for but that they enable men to do much good of this kind if they have but hearts to do it?
V. He charges him to let nothing be wanting that was requisite to be done in or about the temple for the honour of the God of Israel. Observe, in this charge (v. 23), 1. How honourably he speaks of God. He had called him before the God of Jerusalem; but here, lest it should be thought that he looked upon him as a local deity, he calls him twice, with great veneration, the God of heaven. 2. How strictly he eyes the word and law of God, which, it is likely, he had read and admired: “Whatsoever is commanded by your God” (whose institutions, though he wrote himself King of kings, he would not presume in the least iota or tittle to alter or add to) “let it be done, let it be diligently done, with care and speed.” And, 3. How solicitously he deprecates the wrath of God: Why should there be wrath against the realm? The neglect and contempt of religion bring the judgments of God upon kings and kingdoms; and the likeliest expedient to turn away his wrath, when it is ready to break out against a people, is to support and encourage religion. Would we secure our peace and prosperity? Let us take care that the cause of God be not starved.
VI. He exempts all the ministers of the temple from paying taxes to the government. From the greatest of the priests to the least of the Nethinim, it shall not be lawful for the king’s officers to impose that toll, tribute, or custom upon them, which the rest of the king’s subjects paid, v. 24. This put a great honour upon them as free denizens of the empire, and would gain them respect as favourites of the crown; and it gave them liberty to attend their ministry with more cheerfulness and freedom. We suppose it was only what they needed for themselves and their families, and the maintenance of their ministry, that was hereby allowed to come to them custom-free. If any of them should take occasion from this privilege to meddle in trade and merchandise, they justly lost the benefit of it.
VII. He empowers Ezra to nominate and appoint judges and magistrates for all the Jews on that side the river, Ezr 7:25; Ezr 7:26. It was a great favour to the Jews to have such nobles of themselves, and especially to have them of Ezra’s nomination. 1. All that knew the laws of Ezra’s God (that is, all that professed the Jewish religion) were to be under the jurisdiction of these judges, which intimates that they were exempted from the jurisdiction of the heathen magistrates. 2. These judges were allowed and encouraged to make proselytes: Let them teach the laws of God to those that do not know them. Though he would not turn Jew himself, he cared not how many of his subjects did. 3. They were authorized to enforce the judgments they gave, and the orders they made, conformable to the law of God (which was hereby made the law of the king), with severe penalties–imprisonment, banishment, fine, or death, according as their law directed. They were not allowed to make new laws, but must see the laws of God duly executed; and they were entrusted with the sword in order that they might be a terror to evil doers. What could Jehoshaphat, or Hezekiah, or David himself, as king, have done more for the honour of God and the furtherance of religion?
Fuente: Matthew Henry’s Whole Bible Commentary
King’s Decree, Verses 11-26
Artaxerxes sent instructions by Ezra to his officers in the lands beyond the river to furnish the priest with the things he would need for his work. First, he introduces Ezra as a priest and as a scribe of the commandments of the Lord and the statutes of Israel. This would let those know, who received the letter, that Ezra was capable of the work he was undertaking. A portion of the letter was also addressed to other Jews in the realm of Persia, allowing all those who wished of the people, priests, and Levites to accompany Ezra on his mission. None was to be forced or coerced into going, but must be “minded of his own freewill to go.”
Ezra went to Jerusalem by the expressed authority of the king and his seven counselors. This statement gives insight to the system of government of the Persians. It was not so absolute a government as had been that of Babylon, but the king had to consult with counselors before issuing a decree. This is portrayed in Nebuchadnezzar’s dream as the gold of absolute monarchy in the golden head which represented Babylon, deteriorating to silver in the upper torso which represented Persia (Daniel- Chapter 2).
The king and his counselors made gifts of gold and silver to the temple which they sent by Ezra and his group. They were allowed also to receive other offerings from whomever in the province of Babylon desired to contribute. This would doubtless have included many pious Jews, but did not prohibit others who might have a fear of the God of Israel. The purpose of the money was for purchase of bullocks, rams, lambs and other provisions which might be needed for the meat and drink offerings on the altar in the temple at Jerusalem: Any surplus not needed for this Ezra was free to use as he felt best according to the will of God. It even seems to direct that he might draw from the king’s treasury in the land if more was needed. This is seen by the direct address to the treasurers to supply Ezra’s wants (vv. 21-23).
There was a limit on the things to be furnished from the treasury, however. There could be supplied up to a hundred talents of silver, a hundred measures of wheat, a hundred baths each of wine and oil, and salt without limit. All this was to be based on the requirements of the temple, as commanded by the “God of heaven,” that there might not be divine wrath upon the king and his sons. This shows that the Persian
kings had a healthy respect for the God of Israel..
The decree of the king also made the priests, Levites, singers, porters, Nethinim privileged citizens of his realm. It was to be unlawful to impose any tax on them. Any who tried to subvert these provisions of the king’s decree, to obey the law of the Jews, were subject to punishment by death, confiscation, and imprisonment. This rigid provision of the king’s decree is a reminder of Heb 10:31, “It is a fearful thing to fall into the hands of the living God.”
Fuente: Garner-Howes Baptist Commentary
2. The letter of Artaxerxes
TEXT, Ezr. 7:11-26
11
Now this is the copy of the decree which King Artaxerxes gave to Ezra the priest, the scribe, learned in the words of the commandments of the LORD and His statutes to Israel:
12
Artaxerxes, king of kings, to Ezra the priest, the scribe of the law of the God of heaven, perfect peace, And now
13
I have issued a decree that any of the people of Israel and their priests and the Levites in my kingdom who are willing to go to Jerusalem, may go with you.
14
Forasmuch as you are sent by the king and his seven counselors to inquire concerning Judah and Jerusalem according to the law of your God which is in your hand,
15
and to bring the silver and gold, which the king and his counselors have freely offered to the God of Israel, whose dwelling is in Jerusalem,
16
with all the silver and gold which you shall find in the whole province of Babylon, along with the freewill offering of the people and of the priests, who offered willingly for the house of their God which is in Jerusalem;
17
with this money, therefore, you shall diligently buy bulls, rams, and lambs, with their grain offerings and their libations and offer them on the altar of the house of your God which is in Jerusalem.
18
And whatever seems good to you and to your brothers to do with the rest of the silver and gold, you may do according to the will of your God.
19
Also the utensils which are given to you for the service of the house of your God, deliver in full before the God of Jerusalem.
20
And the rest of the needs for the house of your God, for which you may have occasion to provide, provide for it from the royal treasury.
21
And I, even I King Artaxerxes, issue a decree to all the treasurers who are in the provinces beyond the River, that whatever Ezra the priest, the scribe of the law of the God of heaven, may require of you, it shall be done diligently,
22
even up to 100 talents of silver, 100 kors of wheat, 100 baths of wine, 100 baths of oil, and salt as needed.
23
Whatever is commanded by the God of heaven, let it be done with zeal for the house of the God of heaven, lest there be wrath against the kingdom of the king and his sons.
24
We also inform you that it is not allowed to impose tax, tribute or toll on any of the priests, Levites, singers, doorkeepers, Nethinim, or servants of this house of God.
25
And you, Ezra, according to the wisdom of your God which is in your hand, appoint magistrates and judges that they may judge all the people who are in the province beyond the River, even all those who know the laws of your God; and you may teach anyone who is ignorant of them.
26
And whoever will not observe the law of your God and the law of the king, let judgment be executed upon him strictly, whether for death or for banishment or for confiscation of goods or for imprisonment.
COMMENT
Ezr. 7:11 introduces us to Artaxerxes letter giving Ezra his authority. Ezra is identified in full, by both of his positions, as a priest and a scribe.
Ezr. 7:12 is the salutation of the letter. Ezr. 7:12 through 26 are in Aramaic, indicating again that Ezra has inserted an official document. Artaxerxes is called king of kings, a title he may have borrowed from the Babylonians (Dan. 2:37).
Ezr. 7:13-14 are the heart of the letter, declaring authorization for Ezra to go, and to be accompanied by as many as desired, of his brethren.
Ezr. 7:14 has a reference to the structure of the government; the seven counsellors are also referred to in Est. 1:14.
Ezr. 7:15-20 portray the articles which they were to transport back to their homeland. Ezr. 7:15 emphasizes that the king and his counsellors made a healthy contribution; this is another recognition by the state of the value which religion has in maintaining a wholesome society.
Ezr. 7:16 adds to this the free-will offerings particularly of their remaining brethren in Babylon, plus what they could find throughout the province: probably contributions from Babylonian individuals and businesses as a gesture of good will to these people who had been their neighbors for the past few generations.
Ezr. 7:17 recommends that they purchase necessary materials for sacrifice; the king could have learned from Ezra what would be acceptable; the list resembles that in Ezr. 6:9.
Ezr. 7:18 gives them some leeway to make personal decisions, in harmony with the pleasure of their God, in the use of any superfluous funds for the decoration of the Temple. There is always a place for a little extra flourish in worship.
Ezr. 7:19 specifies that these articles must be faithfully delivered in Jerusalem.
Ezr. 7:20 gives authorization to call upon the royal treasury for any additional funds which they may need. The royal treasury would belong to the king himself; thus they are promised access to the highest government source of all.
Ezr. 7:21-24 give instructions to all the treasurers of the surrounding provinces to give Ezra their co-operation, within certain financial limits as specified.
The 100 silver talents of Ezr. 7:22 would come to a weight of 650 pounds;[44] the 100 kors of wheat would be 1167 bushels; the 100 baths of wine, 900 gallons; the same amount of oil; and dont spare the salt!
[44] These figures are taken from Interpreters Bible, Vol. III, p. 629.
These governments would have a ready store of such supplies to assist the travelers because much of their taxes were collected in produce rather than money.
Ezr. 7:23 explains the reason for this generosity: the Persian ruler would hesitate to incur the wrath of any deity lest his kingdom suffer the consequences. In fact, Egyptian records reveal both Persian interest in the sacrificial cultus of their subjects and Persian generosity in supporting it.[45]
[45] Ibid.
It was also their policy to try to keep their subject peoples contented, to assure the continued peace and prosperity of their empire. It may, indeed, be that God approved and blessed this policy, for In the seventh year of Artaxerxes, B.C. 458, the tide of success turned for Persia against the Athenians in Egypt.[46]
[46] Ellicotts Commentary on The Whole Bible, Vol. III, p. 473.
Ezr. 7:24 adds the further support to the cause of religion that all of Israels religious officials be totally exempted from taxation.
The last part of the letter, Ezr. 7:25-26, were addressed directly to Ezra.
In Ezr. 7:25, he was to be guided by the wisdom (i.e., laws) of God in appointing rulers and judges throughout his country. In this way Ezra was placed over all the Jews, that is, those who knew the law of his God. He could also instruct those who were ignorant[47] of these laws; either he was given authority to seek to recover all Jews who had backslidden and had forsaken the law, or to proselytize all others within their countrys borders who had other religions. In many ways these scriptures describe the Persian government as one of the most generous and enlightened of ancient times.
[47] See Word Studies, end of this chapter.
Ezr. 7:26 gave Ezra the right to employ the full weight of government to punish all who violated either the religious or the civil law. The description which we have of Ezras character suggests that he would be reluctant to use such powers,
WORD STUDIES
SCRIBE: (Ezr. 7:6): to scratch, scrape, write; thus a secretary or scribe; then it became a designation of one skilled in the sacred books and in the law.
TEACH (Ezr. 7:10): Lamad (Talmud comes from this word). To beat with a rod, chastise, hence to train, teach, accustom. It is the name of the twelfth letter of the Hebrew or Aramaic alphabets, and in its early form it looked like a whip. This is apparently a recognition that to be taught, one must often be willing to accept some discomfort and discipline.
TEACH (Ezr. 7:25): Yeda: to cause to see, perceive, understand, know. Our word, idea, may come from it.
IGNORANT (Ezr. 7:25): not to know (see above). Some are ignorant because they have had no opportunity to know. Of course, some have rejected the opportunity to know (Hos. 4:6). One who simply does not know is an excellent prospect for teaching. This would be a good description of Gentiles, in the O.T.
(This is a different word from that used of sins of ignorance [Lev. 4:2], which indicates wandering or straying unconsciously.)
Fuente: College Press Bible Study Textbook Series
(11) Even a scribe.In the case of Ezra the function of scribe was more important than that of priest. The word scribe originally meant the writer or copier of the law; but now it meant the expositor of its general moral commandments and of its special ceremonial statutes. It is with the latter more especially that the commission of Ezra had to do.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(11-26) Credentials and commission of Ezra. After the general statement the particulars are given, beginning with the letter of authorisation, in which we discern throughout the hand of Ezra.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
ARTAXERXES’S LETTER AND DECREE, Ezr 7:11-26.
12. King of kings See note on 2Ki 18:19.
Unto Ezra So this decree was at the same time a letter of authority to Ezra.
Perfect peace The word peace is improperly supplied by our translators. It is better to take the word perfect as an epithet of Ezra, and construe it as an adjective relating to the previous word scribe. As a scribe of the law of the God of heaven Ezra was perfect; that is, thoroughly skilled and accomplished; perfectly versed in it.
And at such a time Rather, and so forth. See on Ezr 4:10.
Fuente: Whedon’s Commentary on the Old and New Testaments
Ezra’s Commission From The Persian King Artaxerxes ( Ezr 7:11-26 ).
We are now provided with a copy of Artaxerxes’ decree to Ezra, recorded in its original Imperial Aramaic. We must remember that this was the same king as the one who would order the work on the walls of Jerusalem to cease (Ezr 4:7-24), something which probably took place a few years later. On the other hand we must remember that he was a busy king with many preoccupations. One of those was with regard to the religious welfare of his people, and a desire to keep the gods on his side, another was with the need to keep the realm safe from rebellion. And for both he was dependent on advisers. Just as there were enemies who would seek to present them to the king in the worst light, so there were Jews in high places who would see it as their responsibility to keep the welfare of their fellow-Jews before him (consider Nehemiah later), and it was no doubt they who had impressed on the king the need for the Jews in Judah and the surrounding area to be properly taught the Law of God so that God might feel benevolently disposed towards the empire, and had brought home the need for a people mainly living in relative poverty to have financial assistance in order to maintain the complicated requirements of Temple worship.
We must presume that the king had had consultations with Ezra prior to the decree, and no doubt Ezra had made his own views known in the form of guidance to the king subject to his approval (compare Tattenai in Ezr 5:17), so that much that is in the decree might have resulted from this advice. Alternatively the advice might have come from Jews in high places. We do not know whether Ezra was already a minister of state as ‘the Scribe of the Law of the God of Heaven’, or whether this was a title given to him at this time so as to indicate to all that he was acting on the king’s authority.
The authenticity of the letter is confirmed by the use of Imperial Aramaic, the way the letter is constructed, the use of Persian loan-words, and the agreement of its contents with Persian imperial policy. It indicates Persian authorship influenced by Jewish ideas, which is what we would expect in such a document.
Note the careful pattern of the letter. The opening commission is to enquire concerning Judah and Jerusalem in accordance with the Law (Ezr 7:14), and the closing commission is to appoint judges over those who know the Law, so as to ensure its fulfilment, while at the same time teaching that Law to those ignorant of it (Ezr 7:25-26). In between come the provisions for financing worship that will be pleasing to God so that He might bless the king, and the decree issued to the treasurers in Beyond the River ensuring continual provision.
Ezr 7:11
‘Now this is the copy of the letter that the king Artaxerxes gave to Ezra the priest, the scribe, even the scribe of the words of the commandments of YHWH, and of his statutes to Israel:’
This introduction may have been part of the official introduction heading the letter, depicting the official responsibility given to him. It specifically defines what his responsibilities were to be. He was to have responsibility for ‘the words of the commandments of YHWH and of His statutes for Israel’, in other words he was to teach them to, and if necessary enforce them on, the people who worshipped YHWH (Ezr 7:25). The words are very reminiscent of the Law of Moses which often speaks of the ‘commandments and statutes’ of YHWH, often accompanied by the promise that if they observed them it would go well with them, which was Artaxerxes concern (e.g. Exo 15:26; Lev 26:2-3; Deu 4:39-40; Deu 6:2; Deu 10:13; Deu 27:10; Deu 28:15; Deu 28:45; Deu 30:10). There may be an echo in the wording (but not the idea) of 2Ki 17:19 ‘the commandments of YHWH — the statutes of Israel’. This indicates the influence of Jewish advisers, or even of Ezra himself.
We now come to the main contents of the letter, which is written in Aramaic, and follows the typical pattern of letters sent by Persian kings, found both here in Ezra and in papyri.
Ezr 7:12
‘Artaxerxes, king of kings, to Ezra the priest, the scribe of the law of the God of heaven, perfect.’
The addresser is Artaxerxes ‘king of kings’. This was one title in regular use by Persian kings (but not by Greek kings later) illustrating their authority over many kings. The addressee, Ezra, is entitled ‘the scribe of the law of the God of Heaven’ (compareEzr 7:21), which was clearly his official title. This may have been a new title conferred on him in view of the task ahead, or may have denoted his official position as a Jewish adviser to the king, which would explain why he was chosen for the task. In view of the large numbers of Jews scattered throughout the Persian empire (see e.g. Est 3:8; Esther 8-9) such an adviser would be useful. Compare Neh 11:24.
‘Perfect.’ Compare the use of ‘peace’ and ‘all peace’ in Ezr 4:17; Ezr 5:7. This may well have been a recognised technical abbreviation used as a greeting, indicating something like ‘perfect peace’, or ‘may everything be perfect’. Some see it as adverbial and meaning ‘perfectly’, referring to Ezra as ‘a perfect or complete priest’.
That Ezra was given considerable authority by the king comes out in the body of the letter which follows:
He was authorised to take with him all of ‘the people of Israel’ who wished voluntarily to return with him (Ezr 7:12-13). Depicted as fulfilled in chapter 8, with full names given.
He was sent by the king and his seven chief counsellors to enquire into the religious situation in Judah and Jerusalem, concerning which there was clearly concern (Ezr 7:14). Depicted as fulfilled in chapters 9-10.
He was taking to Jerusalem the gifts of the king and his counsellors, together with the freewill offerings of others, in order to make satisfactory offerings to the God of Heaven, and with authority to do whatever he felt best with what remained, ‘in accordance with the will of God’ (Ezr 7:15-18). Demonstrated as fulfilled in Ezr 8:24-30; Ezr 8:33-35.
He was to deliver to the house of God in Jerusalem valuable vessels for use in that house (Ezr 7:19). Demonstrates as fulfilled in Ezr 8:33-34.
He was given the king’s authority to call on the king’s treasury for whatever should be needful for the house of God up to certain prescribed limits (Ezr 7:20-22) so that God’s requirements be satisfied (Ezr 7:23). Depicted as fulfilled in Ezr 8:36.
He was to announce freedom from all taxes for Temple personnel, presumably having the authority to ensure that the order was carried out (Ezr 7:24).
He was to appoint magistrates and judges to ensure that the laws of God were carried out satisfactorily by ‘all the people in Beyond the River’ (presumably all who were recognised as subscribing to them), and to teach all those who did not know them (Ezr 7:25), with authority to punish as he decided right, even up to the Death penalty (Ezr 7:26). Demonstrated as fulfilled in chapter 10. 6 ff. with full names of transgressors given.
It is quite clear from this that he had powerful authority specifically granted to him by the king, an authority which was to be recognised by Persian officials.
Ezr 7:12-13
‘And so I make a decree, that all those of the people of Israel, and their priests and the Levites, in my realm, who are minded of their own free will to go to Jerusalem, go with you.’
This is the second decree of which we know (compare Ezr 1:3) by which Israelites informed that they were officially allowed to return to their homeland. It includes any of ‘the people of Israel, and their priests and the Levites’ a phrase which parallels the main divisions in chapter 2. For ‘the people of Israel’ compare Ezr 2:2; Ezr 9:1; Neh 7:7. See also Ezr 2:70. In contrast ‘the children of Israel’ unqualified always means the whole of the returnees, including priests and Levites (Ezr 3:11; Ezr 6:16, Ezr 6:21; Neh 2:10; Neh 7:73; Neh 9:1), or the whole of Israel (Neh 8:14; Neh 8:17; Neh 13:2), except in the one case where it is qualified by ‘some’ (Ezr 7:7). There is one exception in Neh 10:39 where the children of Israel are paralleled with the children of Levi in bringing the priests’ heave offering to the Temple, but that was necessary in consequence of the telescoping of the passage. The children of Israel brought the tithes to the Levites in their cities, but brought their heave offerings to the priests when they offered sacrifices. It was the Levites who then brought their tithe of the tithes to the priests as a heave offering (Num 18:24). It is striking that in Artaxerxes’ letter we should find the phrase ‘the people of Israel’ used as indicating one of the three groups, as distinguished from the priest and the Levites, something which suggests that Ezra had a hand in what the letter contained.
But for any who returned it was to be totally of their own freewill. There was to be no enforced repatriation, although the decision would be in the hands of the adult men.
Ezr 7:14
‘Forasmuch as you are sent by the king and his seven counsellors, to enquire concerning Judah and Jerusalem, according to the law of your God which is in your hand,’
The king emphasises that Ezra has been sent ‘by the king and his seven counsellors’, that is, his inner court. Compare Est 1:14 where the seven ‘saw the king’s face and sat first in the kingdom’. They are also spoken of by Herodotus and Xenophon. There could be no greater authority.
Ezra was commissioned by this inner counsel of the king of Persia, to investigate the situation in Judah and Jerusalem in order to ensure that they were conforming to ‘the Law of God which is in your hand’. This makes clear that he had received disturbing reports from somewhere which suggested that all was not well with the worship of Judah and Jerusalem, which might well, in his view, have invalidated or weakened their prayers for the life of the king. It explains why Ezra dealt so severely with the matter of foreign wives, for the point was not that they were foreign, but that they were encouraging the worship of foreign gods (Ezr 9:1). The very purpose that Persia had in ensuring the rebuilding of the Temple on its sacred site was in order to please the God of Heaven (Ezr 6:3-10). They did not want this to be rendered ineffective by wrong ritual behaviour.
‘The Law of God which is in your hand.’ This probably simply signifies that as a priest and son of Aaron he was seen as being versed in the Law of God, because every legitimate priest had ‘the Law of God in his hand’. This was now the priest’s purpose in Exile. To teach the Law of God. This may indeed have been the significance, at least as seen by the priests of Ezra’s day, of the enigmatic phrase ‘to fill the hand’. The phrase is connected in the Law of God with the consecration of the Levitical priests. In Exo 28:41, God instructs Moses: “you shall anoint [Aaron and his sons], and fill their hand, and consecrate them, and they shall function as priests for me.” See also Exo 29:9; Exo 29:33; Exo 29:35; Lev 8:33; Lev 16:32; Lev 21:10; Num 3:3. This was no longer possible among the Dispersion in Ezra’s day. Whatever was signified may well therefore have been replaced by the Law of God.
Ezr 7:15-16
‘And to carry the silver and gold, which the king and his counsellors have freely offered to the God of Israel, whose dwellingplace is in Jerusalem, and all the silver and gold that you will find in all the province of Babylon, with the freewill-offering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem,’
Ezra’s next responsibility was to carry to Jerusalem the gifts which the king and his counsellors were freely offering to the God of Israel who dwelt there. This can be compared with Ezr 6:8-10. It was a sincere offering to ‘the God of Israel’ (a name which again hints at Jewish influence on the contents of the letter), although clearly with a view to obtaining his favour. While the counsellors were to be seen as ‘freely offering’ it is doubtful if they could have done much else. To have refused would have been seen as wishing ill on the king.
The king also envisages them receiving gifts throughout all the province of Babylon. This would include contributions from various of the aristocracy (‘the princes’ – Ezr 8:25), and members of the Jewish population. Furthermore there would be a receiving of gold and silver as a freewill offering, both from the ordinary people and from the priests, as gifts for the house of their God in Jerusalem. ‘Their God’ makes clear that it was mainly Jews who were in mind. Some, however, see ‘all the silver and the gold that you will find in all the province of Babylon’ as referring to gifts from non-Jews, but, apart from the aristocracy under pressure from the king (Ezr 8:25), it does not say so, although some may well have been willing to give in hope of benefiting from the blessing of the God of Heaven.
Ezr 7:17
‘Therefore you shall with all diligence buy with this money bullocks, rams, lambs, with their meal-offerings and their drink-offerings, and shall offer them on the altar of the house of your God which is in Jerusalem.’
The first use of these riches will be to buy bullocks, rams, lambs, grain and wine so that with all due diligence they might make offerings on the altar in the house of their God at Jerusalem.
Ezr 7:18
‘And whatever shall seem good to you and to your brothers to do with the rest of the silver and the gold, that do you after the will of your God.’
But it was recognised that the riches provided were to be far more than could be spent sensibly on the daily offerings, and the remainder was therefore at the disposal of Ezra and his brother priests for them to do with it what seemed good to them in accordance with the will of God. They would know best what was required by their God. There may be in mind, among other things, the adorning of the Temple itself (which would explain the reference to Artaxerxes in Ezr 6:14), and possibly special festivities for celebrating their arrival in Jerusalem.
Ezr 7:19
‘And the vessels which are given you for the service of the house of your God, do you deliver before the God of Jerusalem.’
These vessels were probably the gift of Artaxerxes, given by him so at to earn the approbation of ‘the God of Jerusalem’. They were intended for service in the house of Ezra’s God, and he was to deliver them before God on his behalf. The next verse may suggest that Artaxerxes had learned from his Jewish advisers that there was a shortage of vessels in the Temple, possibly due to the fact that not all the Temple vessels and been preserved, and thus given back.
Ezr 7:20
‘And whatever more shall be needful for the house of your God, which you shall have occasion to bestow, bestow it out of the king’s treasure-house.’
Furthermore if there was anything else needed in the house of God which Ezra felt that it was necessary in some way to obtain so that he could bestow it on the Temple, he was, within broad limits, to bestow it on the Temple from the king’s treasury. And to this end he included in his letter a copy of a letter addressed to the king’s treasurers in Beyond the River, the details of which are now provided in Ezr 7:21-22. The inclusion of one letter within another in this way has been evidenced in external sources.
Fuente: Commentary Series on the Bible by Peter Pett
The Letter of Artaxerxes
v. 11. Now, this is the copy of the letter that the King Artazerxes gave unto Ezra, the priest, the scribe, even a scribe of the words of the commandments of the Lord and of His statutes to Israel, v. 12. Artaxerxes, king of kings v. 13. I make a decree that all they of the people of Israel, and of his priests and Levites in my realm, which are minded of their own free will to go up to Jerusalem, go with thee. v. 14. Forasmuch as thou art sent of the king, and of his seven counselors, v. 15. and to carry the silver and gold which the king and his counselors have freely offered unto the God of Israel, whose habitation is in Jerusalem, v. 16. and all the silver and gold that thou canst find in all the province of Babylon, v. 17. that thou mayest buy speedily with this money, v. 18. And whatsoever shall seem good to thee and to thy brethren to do with the rest of the silver and the gold, v. 19. The vessels also that are given thee for the service of the house of thy God, v. 20. And whatsoever more shall be needful for the house of thy God, v. 21. And I, even I, Artaxerxes, the king, do make a decree to all the treasurers which are beyond the river, v. 22. unto an hundred talents of silver v. 23. Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven; for why should there be wrath against the realm of the king and his sons? v. 24. Also we certify you, v. 25. And thou, Ezra, after the wisdom of thy God, that is in thine hand, v. 26. And whosoever will not do the Law of thy God and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment. v. 27. Blessed be the Lord God of our fathers, which hath put such a thing as this in the king’s heart to beautify the house of the Lord which is in 3erusalem, v. 28. and hath extended mercy unto me before the king and his counselors
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
THE DECREE OF ARTAXERXES WITH RESPECT TO EZRA (Ezr 7:11-26). The present decree was of the nature of a firman granted to an individual. It embodied, in the first place, a certain number of provisions which were temporary. Of this character were
1. the permission accorded to all Persian subjects of Israelite descent to accompany Ezra to Jerusalem (verse 13);
2. the commission to Ezra to convey to Jerusalem certain offerings made by the king and his chief courtiers to the God of Israel (verses 15, 19);
3. the permission given him to convey to Jerusalem the free-will offerings of Jews and others resident in Babylonia (verse 16);
4. permission to Ezra to draw on the royal treasury to the amount of a hundred talents of silver, a hundred measures of wheat, a hundred “baths” of wine, a hundred “baths” of oil, and salt to any amount (verse 22); and,
5. an indefinite commission to “inquire” (verse 14).
Besides these temporary enactments, the decree contained certain provisions of a more permanent nature.
1. Ezra was invested with the chief authority over the whole district “beyond the river,” and was commissioned to appoint all the subordinate “magistrates and judges” (verse 25).
2. He was authorised to enforce his decisions by the penalties of imprisonment, confiscation of goods, banishment, and even death itself (verse 26).
3. An exemption from taxation of every kind was granted to all grades of the sacerdotal orderto the priests, the Levites, the singers, the porters, the Nethinim, and the lowest grade of “ministers”to all, in fact, who were engaged in the performance of any sacred function connected with the temple (verse 24). This last provision was absolutely permanent, and probably continued in force down to the close of the empire.
Ezr 7:11
The copy of the letter that the king gave to Ezra. This decree, as already observed, was a private firman, one copy of which only was made, which was presented to Ezra, and was his authority for doing certain things himself, and for requiring certain acts of others. The priest. This is implied in the genealogy (verses 1-5), but not directly stated elsewhere by Ezra himself. Nehemiah, however, designates him similarly (Ezr 8:2, Ezr 8:9). His most usual title is the “scribe.” A scribe of the words of the commandments of the Lord. Not so much a writer as an expounder (see above, verse 10).
Ezr 7:12
Artaxerxes, king of kings. “King of kings, kkshayathiya khshaya-thiyanam,” an equivalent of the modern shahinshah, was a recognised title of the Persian monarchs, and is found in every Persian inscription of any considerable length. It was a title that had been used occasionally, though not at all frequently, by the Assyrian monarchs, and naturally expressed the fact that those monarchs for the most part maintained the native princes on the thrones of the countries which they conquered (see Isa 10:8). It was less appropriate to the Persians, whose empire was in the main satrapial, but still had a basis of truth to rest upon, since the Persian monarch had always a certain number of tributary kings under him. The Parthian kings took the title from the time of Mithridates I.; and from them it passed to the Sassanians, who style themselves malkan malka, from first to last, upon their coins. The God of heaven. On this favourite Persian expression see comment on Ezr 1:2. Perfect peace. There is nothing in the Chaldee original in any way corresponding to “peace;” and the participle passage being translated as in the margin of the A. V.”to Ezra the priest, a perfect scribe of the law of the God of heaven.” And at such a time. Rather, “and so forth,” as in Ezr 4:10, Ezr 4:11, Ezr 4:17.
Ezr 7:13
All they of the people of Israel. The decree of Artaxerxes is as wide in its terms as the proclamation of Cyrus (Ezr 1:3), and gives permission not to the Jews only, but to all Israelites of whatever tribe, to accompany Ezra to Jerusalem. That Israelites of all the tribes actually went up to Jerusalem on the occasion seems indicated by the “twelve bullocks for all Israel,” which those who returned with Ezra offered on their arrival to the “God of Israel” (see Ezr 8:35).
Ezr 7:14
Ezra received his commission from the king, and from his seven counsellors, who thus seem to occupy an important position in the Persian state. They are commonly identified with the “seven princes of Persia and Media,” mentioned in Esther (Est 1:14), “which saw the king’s face,” and “sate first in the kingdom.” A conjecture, which, though not unreasonable, cannot be said to be substantiated, connects the “seven counsellors” with the seven great Persian septs, or families, which had privileges beyond the rest, and among them the right of unrestricted access to the royal presence (‘Herod.,’ 3.84). The commission which Ezra received is described in this verse as one to inquire concerning Judah and Jerusalem; but the subject-matter of the inquiry is not mentioned. He can scarcely have been sent to make inquiry whether the law of Moses was observed or no, since that was certainly not a matter with which the Persian government would concern itself. Probably he was to inquire generally into the material prosperity of the province, and to report thereon.
Ezr 7:15
And to carry the silver and gold, which the king and his counsellors have freely offered. Large sums in specie had in ancient times to be remitted from one country to another under escort. The roads were never safe from robbers; and the more considerable the remittance, the greater the danger of its being intercepted. We hear of its being usual to protect the treasure annually remitted to Jerusalem from Babylon in Roman times by an escort of above 20,000 men (see Joseph; ‘Ant. Jud.,’ 18:9, 1). The God of Israel, whose habitation is in Jerusalem. No more seems to be meant by “habitation” here than by “house” in Ezr 1:2, Ezr 1:3. Artaxerxes does not regard Jehovah as a local God.
Ezr 7:16
All the silver and gold that thou canst find. Rather, “that thou canst obtain”“all that thou canst get my other subjects to give thee.” Compare the proclamation of Cyrus (Ezr 1:4, Ezr 1:6).
Ezr 7:17
That thou mayest buy speedily with this money bullocks, etc. The primary application of the money sent by Ezra was to be the maintenance of the Jewish ritual in its full splendour. The residue was, however, to be employed in any way that Ezra, acting under Divine guidance, might direct (see below, verse 18). Apparently, this residue was actually employed on beautifying the temple (see verse 27).
Ezr 7:19
The vessels also. It does not appear that these were sacred vessels belonging to the temple, like those which Cyrus had intrusted to Zerubbabel for restoration to the house of God. Rather, it would seem, they were a part of the voluntary “offering” mentioned in Ezr 7:15, in which they are distinctly included (Ezr 8:25-28). We may perhaps conclude that the vessels sent with Zerubbabel had proved insufficient in number for the great festivals.
Ezr 7:20
Whatever more shall be needful. Here the terms of the firman are very wide indeed, and authorise apparently an unlimited application of the royal revenue, or, at any rate, of the revenue of the province, to any purpose in any way connected with the temple. Probably it was expected that Ezra’s own discretion would act as a restraint. If this failed, the royal treasurers would see that the amounts specified in verse 22 were not exceeded. The king’s treasure-house is not the royal treasury at Susa, to which the tribute went up from the various provinces, but the local treasury of Judaea or Syria, to which the Jews made their remittances, and on which Ezra was now authorised to draw. Such local treasuries existed of necessity under a satrapial system.
Ezr 7:22
Unto a hundred talents of silver. At the lowest estimate of the Jewish silver talent, this would be a permission to draw on the royal treasury to the amount of 24,000 sterling. If we adopt the views of Mr. R.S. Peele (‘Dict. of the Bible, Articles, MONEY and WEIGHTS AND MEASURES), it would authorise drawing to the amount of 40,000. A hundred measures of wheat. Literally, “a hundred cors of wheat,” as given in the margin. The cor is variously estimated, at 44.25 gallons and at 86.67 gallons. It contained ten baths. Orders on the treasury for so much wheat, wine, oil, and salt sound strangely in modern ears; but were natural enough in the Persian system, where taxation was partly in kind, and every province had to remit to the court the choicest portion of its produce. Wine, corn, oil, and salt were all of them produced abundantly in Palestine, which was “a land of corn and wine, a land of bread and vineyards, a land of off olive, and of honey” (2Ki 18:32), and which, in the region about the Dead Sea, abounded with salt.
Ezr 7:23
Why should there be wrath against the realm? In the seventh year of Artaxerxes Longimanns there was “wrath against the realm” of Persia in a very dangerous quarter, viz; Egypt. Egypt had revolted from the Persians in b.c. 460, and in the following year, with the assistance of the Athenians, had driven the last Persian out of the country. A vain attempt was made by an embassy to Sparta, towards the close of b.c. 459, to force Athens to recall her troops. In b.c. 458, Artaxerxes’ seventh year, it was resolved that a Persian force should attempt the recovery of the revolted country. Artaxerxes gives his firman to Ezra when this expedition is preparing to start, and partly alludes to the past “wrath,” shown in the success of the rebels, partly deprecates any further visitation. Without pretending to penetrate the Divine counsels, it may be noticed that from the year b.c. 458 things went well for the Persians in Egypt. Memphis was recovered in that year or the next; and in b.c. 455 the Athenians were finally defeated, and the province recovered. The king and his sons. This mention of the “sons” of Artaxerxes has been regarded as a proof that the Artaxerxes of Esther was Mnemon, and not Longimanus (Patrick). But it is quite a gratuitous supposition that Longimanus, who had attained to manhood before he ascended the throne, had no sons in the seventh year of his reign. Ultimately he left behind him eighteen sons (Ctesias, ‘Exc. Pers.,’ 44).
Ezr 7:24
We certify you. The use of the plural is curious. Hitherto the king has made every permission and command to rest on his own sole authority (see Ezr 7:12, Ezr 7:13, Ezr 7:21). Now that he reaches the most important point in the whole of his decreethe permanent exemption of a large part of the people from liability to taxation of any kind, his style changes, and he says, “We certify you.” Perhaps he speaks in the name of himself and his successors; or possibly he means to say that in this matter he has asked and obtained the assent and consent of his council (compare Ezr 7:28). Or ministers. Rather, “and ministers.” It is generally allowed that the word here translated “ministers” is not applied to the Nethinim, but to that still lower grade of attendants in the sanctuary called “Solomon’s servants” in Ezr 2:55-58, and Neh 7:57-60. It shall not be lawful to impose toll, tribute, or custom upon them It may be suspected from this proviso that the Persians exempted from taxation their own (Magian) priests, though of this there is no other evidence. But they would scarcely have placed a foreign priesthood on a higher level of favour than their own.
Ezr 7:25
And thou, Ezra. This conclusion would be by itself sufficient to remove the document out of the ordinary category of “decrees” or “edicts,” and to render it, what it is called in verse 11, nishtevan, “a letter.” After the wisdom of thy God, that is in thy hand. i.e. “that is in thy possession.” Set magistrates and judges. Both the words used are derived from roots signifying “to judge,” and it is difficult to draw any distinction between them. The one translated “magistrates” is that which gives its title to the Book of “Judges.” Which may judge all the people that are beyond the river, all such as know the laws of thy God. The latter clause is probably intended to be limitative of the former, and to consign to Ezra’s government only the Jewish portion of the population, in which, however, are to be reckoned the proselytes (see comment on Ezr 6:21). And teach ye them that know them not. As the other inhabitants of Syria were not Zoroastrians, but idolaters, Ezra was given free permission to spread his religion among them.
Ezr 7:26
Finally, to Ezra is intrusted distinctly the civil government of the Jewish people, with power to fine, imprison, banish, or put to death offenders, as he may think right. These powers were always intrusted by the Persians to the civil administrators of provinces, who were autocrats within their respective territories, and responsible to the king alone for the exercise of their authority.
Ezr 7:27-28
EZRA‘S THANKSGIVING ON RECEIPT OF ARTAXERXES‘ LETTER (Ezr 7:27, Ezr 7:28). With an abruptness that may appear strange, but which has many parallels in the works of Oriental writers, Ezra passes without a word of explanation from Artaxerxes’ letter to his own thanksgiving upon the receipt of it. Compare the interjectional prayers of Nehemiah (Neh 4:4; Neh 5:19; Neh 6:9, Neh 6:14, etc.).
Ezr 7:27
Having concluded the important document, which he has transcribed, and not translated, and which is consequently in the Chaldee dialect, Ezra now resumes the use of the more sacred Hebrew, and henceforth employs it uninterruptedly to the close of his narrative. The form of his thanksgiving a little resembles that of David in 1Ch 29:10. The Lord God of our fathers is an unusual phrase, only elsewhere employed by David (1Ch 29:18) and Jehoshaphat (2Ch 20:6). “God of our fathers” is more common, being found in Deuteronomy (Deu 26:7) and Acts (Act 3:13; Act 5:30), as well as in Chronicles frequently. Which hath put such a thought as this in the king’s heart. Compare Act 1:1. and 6:22. All thoughts favorable to the Jews are regarded by Ezra as impressed upon the hearts of heathen kings by the direct action of God. To beautify. Or “adorn.” Ezra gathers from the general tenor of the king’s letter that the adornment of the temple is his main object (see comment on verse 17).
Ezr 7:28
Hath extended mercy unto me before the king. i.e. “hath given me favour in the king’s sight””hath made him graciously disposed towards me” (see Ezr 7:6). And his counsellors and princes. Compare the comment on Ezr 7:14. The “counsellors” and “princes” are the same persons.
HOMILETICS
Ezr 7:11-26
The reformer’s commission.
The insertion here of this decree of Artaxerxes at length, and in its original Chaldee form, is in more or less close keeping with the earlier parts of this book (Ezr 1:2-4; Ezr 4:11-16, Ezr 4:17-22; Ezr 5:6-17; Ezr 6:3-12); and furnishes an argument, therefore, strongly in favour of the unity of authorship of the whole book. It is also in keeping with the character of Ezra himself. As a special student of God’s written law, he would naturally think much and make much of the very letter of the written decree of those who ruled in God’s name (Joh 19:22; Rom 13:1, Rom 13:2). Turning now to our special subject here, viz; the contents of this document itself, we find them such as to present Ezra to us yet further as the central figure of this last part of the book; and that under two principal aspects, viz.,
(1) before the king Artaxerxes himself; and,
(2) through the king’s orders, before the world.
I. BEFORE THE KING. It is evident, from the nature of the case, as also from a comparison of the end of verse 23 with 27, that this decree was not wholly spontaneous on the part of the king. We also gather from verses 14 and 28, that when Ezra preferred the “request” spoken of, it was in a special audience of state. There are several things, therefore, under this aspect that we may note of Ezra at this time.
1. His courage. It was never a light thing, and not always a safe thing, for any man, and especially for one of a nation of captives, to stand and speak there (comp. Pro 16:14; Neh 2:2; Est 4:11, end of Est 4:16, etc.). Also,
2. His faithfulness. Whence that acknowledgment on the part of this king and his council verse 25) of the “wisdom” of Ezra’s God; that special respect for the “law” of the same God (verses 11, 14, 21, 25, 26); also, perhaps, that special acquaintance, as in the case of Darius in Ezr 6:9, of what was required for Jehovah’s sacrifices (Ezr 6:22); and that notable fear of his judgments (verse 23; comp. Ezr 6:10)except in part, at least, from Ezra’s previous words on these points (see also what is said afterwards in Ezr 8:22). These many widely-scattered points of reflected light argue some common source of light of much size and potency. Not a little light had there been from him to them, before so much in so public a manner from them to him.
3. His patriotism. Why was all this said and asked? Why so much as this so freely risked? For Jerusalem’s and Israel’s sake. It was in going to Judah and Jerusalem (verse 14), and in the welfare of God’s people (verse 25), that he was known to be interested. All that is offered him turns upon this, because all that he requested, and all the arguments by which he had supported his request, had previously turned on it too. It is thus, therefore, that we must think of this Ezra pleading at this time, before those who then ruled the world, on behalf of a captive people, and in the name (to his hearers) of a strange divinity. The history is silent as to what particular occasion led to his doing so (contrast case of Neh 1:2, Neh 1:3; Neh 2:2-5); but the characteristics which enabled him to do so are patent enough. How bold a man, how faithful a witness, how true an Israelite he appears!
II. BEFORE THE WORLD. How great was Ezra’s success in thus pleading before Artaxerxes, the decree before us informs us next. That decree was the king’s reply to his pleadings. It was the “commission” which he received in consequence. Observe, as such
1. How exclusive its application. It is a commission to Ezra in person (see “Artaxerxes unto Ezra” in verse 12; also beginning’ of verse 25; also the repetition of “thee,” “thou,” and “thy” all throughout). It is addressed, in fact, almost to Ezra alone; certainly to no one else beside him, except as being either appointed by him (verse 25), or commanded to assist him (verse 21), or associated with him (verse 18). It says to him throughout, “Thou art the man.”
2. How weighty its character. Ezra being, so to speak, its terminus ad quem, where, on the other hand, was its terminus a quo. Not from any subordinate, but the king (king of kings he calls himself, verse 12); not even from the king alone, and therefore, possibly, only as an individual and in a private manner, but from “the king and his seven counsellors” (verse 14)the “queen in council,” as we should sayand therefore, in fact, from all the authority of the Persian empire as represented by such. “All the empire to Ezra.” That is the virtual heading of this decree.
3. How ample its provisions. Whoever Ezra wished for as a companion (verse 13), whatever Ezra could find to take before starting (verse 16), whatever Ezra wished to do (verse 18), whatever more he might find afterwards to be needful (verse 20), whatever even, within certain most liberal limits (verse 22), he might think fit to require (verse 21)there was the same injunction about all. Just so he might have, or take, or do, or ordain on his part; and just so others were to do for him upon theirs.
4. How cordial its spirit. How was this shown’? By the magnitude, cheerfulness, and thoughtfulness of the presents made him (verses 15, 20); by the “speediness” and “diligence” enjoined both on Ezra himself (verse 17) and on those who help him (verse 21), and on all concerned in doing anything for the good of God’s house (verse 23); by the special and, up till then, unexampled exemption from any description of tax secured for every minister of that house, down to the lowest (verse 24, where observe the “also as though the king had been thinking how else he could show his good will); by the intelligent sympathy shown in verse 25 with Ezra’s special anxiety to teach all Israel the law of his God; and, finally, by the thorough determination shown in verse 26 to regard and “speedily” punish all who opposed Ezra in that matter as offenders against the king himself. (Note”The law of thy God, and the law of the king.”) In all these ways does this whole document present Ezra to the world as “the man whom the king,” as the king, “delighted to honour” and help at that time (see Est 6:11).
May we not, therefore, learn here
1. The noblest use of worldly advantages, viz; to help, either directly or indirectly, in the great work of acquainting men with God and his will, under which we include, of course, his way of salvation, his way of love. Of all the things the various kings of Persia ever did with their wealth and power, what was really wiser and more illustrious than to use them as we read of here? Are not those three names, therefore, in the end of Ezr 6:14 the three greatest of all? Compared to such uses, also, what were Ahab’s “ivory house” (1Ki 22:39), and Nebuchadnezzar’s “great Babylon” (Dan 4:30), or Solomon’s “apes and peacocks” (1Ki 10:22), or all his royal luxuries (Ecc 2:1-26.), or even his deserved reputation for wisdom (ibid. end Ezr 6:9), if regarded as anything more than means to a better end. but vanity and vexation? It is one principal part of God’s will that his will (i.e. his “way,” Psa 67:2) should be “known upon earth.” All else in the world is but transient; but he that helps in making this known doeth that which, like God himself, “abideth for ever “(1Jn 2:17; also Dan 12:3). To this, perhaps, may be applied the language of 1Co 3:9-13. How great a mercy that it is possible for us thus to build for eternity with the things of time! How great an insanity, that being so, to neglect to do it! (See Luk 12:21; Luk 16:9; 1Ti 6:17-19, etc.)
2. The noblest ideal of human life, viz; like Ezra here, to devote oneself and all one’s days to this “use”. Who is the true “king” in this passage? Not Artaxerxes, whatever he calls himself (verse 12); not Artaxerxes, with all his court, nor even with all he does here for God’s service through the instrumentality of Ezra; but Ezra himself, as the man whom Artaxerxes and his seven counsellors and his mighty princes are proud to honour and help. What, in fact, is this whole decree, thus regarded, but their homage to him? So true is that ancient saying, “Whose service is perfect freedom;” or, still stronger and truer and more to our present purpose, as we read it in the original Latin”Cui servire regnare est.”
Ezr 7:27-28
The reformer’s psalm.
Very abruptly, even in our translation, does this short psalm of praise come in. Still more so in the original, where the writer here passes suddenly from Chaldee to Hebrew; that being, in his case, the natural language of such praise (Psa 137:3). This makes the psalm all the more valuable to us as an index of inward feeling. Carefully studied forms of expression may or may not be the language of the heart. Sudden and unpremeditated expressions, words that escape from the lips before the speaker has had time to attend to their appearance, cannot be anything else. We may take these words, therefore, as giving us a peculiarly life-like picture of Ezra’s feelings, both when first receiving this decree of the king, and also when afterwards committing it to writing. Thus seen they teach us specially
1. His true piety; and,
2. His sincere humility
I. EZRA‘S TRUE PIETY. The fact, to begin, of his offering and also recording any such sudden praise to God under the circumstances is some distinction in this direction. Not every one would have done so. “Were there not ten cleansed? But where are the nine.?” His piety is shown, however, still more
1. By the subject of his thoughts, viz; Jehovah himself (6, Blessed be the Lord”). Also, Jehovah alone in this sense, others being only referred to either as helping to describe him more accurately (the God of our fathers), or else as being influenced by him for good (the king, etc.), or else as having received blessings from him (Ezra himself). This is a great characteristic of true piety (Psa 16:8, contrasted with Psa 10:4; Psa 14:1). God has far the first place in a really good man’s thoughts, both in order of time and also in that of importance (Psa 73:25; Php 3:8). This also is specially exemplified on all occasions where the heart is much stirred, such as here, e.g. in very great joy, or in great temptation (Gen 39:1-23. end Gen 39:9), or in deep sorrow for sin (Psa 51:4), or in very extreme danger (2Ch 18:31). In a heart fully under the influence of God’s grace (Act 6:5; Act 11:24), the more deeply that heart is penetrated, the more you discover this to be true.
2. By the subject of his praise, viz; first and foremost, that the result of God’s special interference in this instance should be for the “beautifying” of God’s own house; and next, that “mercies” and help should have been extended to Ezra himself as concerned in bringing about this result. This again, this love for God’s house, this joy in all that tends to its prosperity, a great mark of true piety. Observe on this point, in Psa 26:1-12; the connection between the declaration of Psa 26:8 and the prayer and hope of Psa 26:9. Also the connection, in Heb 10:1-39; between the neglect of God’s worship or house in Heb 10:25 and the total forsaking of God himself in Heb 10:26, etc. In the eyes of God’s true servants, every blessing to God’s house and people (God’s house in the highest sense, 1Pe 2:5) is a blessing to themselves. This feature, also, is the more noticeable here, because in that decree which led to this praise nothing is said, except most indirectly, as to the beautifying of God’s house. But Ezra, with his great desire for the good of that house, and his zealous intentions in that direction, perceived with admiration and praise how all the provisions of that decree could and would be used in that manner. To have God worshipped in the proper way was the great desire of his heart. Whatever, therefore, promised to help this on was to him a great, joy. So with all who truly love God (see Psa 122:1-9, almost throughout, etc; etc.).
II. EZRA‘S SINCERE HUMILITY. This also shown here in two ways.
1. In what he says here of the king. What Artaxerxes had done was undoubtedly due, under God, in great measure, to Ezra himself. Not every man in the same position would have shown the same happy combination of courage, faithfulness, patriotism, perseverance, patience, and tact. Not every man, having displayed such qualities, and done so much by them, would have passed them all by so completely. Even as the instrument employed for doing so much, Ezra entirely passes himself by. “Blessed be the Lord, who by my instrumentality,” etc. We cannot find even such words in the text. We cannot read them even between the lines. It is the characteristic of pride to search out the highest seats (Mat 23:6). In this case the highest seat stands empty and ready, and yet is passed by without thought. Of all humility this is, perhaps, the rarest, not even thinking of self.
2. In what he says of himself. True humility, for all we have said, is never, however, unnatural. It does not make an effort to forget self; an effort which necessarily fails the more it succeeds. Where it is necessary for any purpose intrusted to us that we should mention ourselves, purposely to avoid doing so is of all ostentation the worst. It is saying, in effect, “Please admire my great humility. Observe how very lowly I am.” How different, in this instance, Ezra’s mention of himself in verse 28. There is no pretence of having had nothing to do with the result he joys over. He had been “before the king,” etc.; and his being there had been overruled to procure help in this matter; and this was one part, therefore, of the present call on his gratitude; and so, in offering his praise, it could not be omitted. At the same time, it is only mentioned as suchas a reason for praise. “HE hath extended mercy to me before the king. He enabled me to do what I did. Mine the advantage: be his the praise.” So in what Ezra says afterwards as to being strengthened by God’s hand (comp. the parallel case of St. Paul, 1Co 15:10; Eph 3:8; 1Ti 1:12; and perhaps Jacob, Gen 32:10). Doubtless there is much humility sometimes in not thinking at all about self. There is equal humility sometimes in simply thinking of oneself as one is (Rom 12:3). Why should not the mirror shine when it is shone upon by the sun?
In connection with these characteristics of Ezra we may also observe, in conclusion
1. The steadiness of his purpose. With all his spirit of praise, with all his constant reference to God s hand, and constant dependence on God s power, his was no indolent soul. Rather, by this “good hand” of God upon him, he was the more stirred up in work and encouraged. This is just the spirit of true faith. Does God really “work in me both to will and to do”? Then I will seek myself to work all the more (Php 2:12, Php 2:13). Are none of those With me to perish? I will exert myself all the more to save them (Act 27:24, Act 27:31 44). Men reasoning in this way are the kind of men to depend on. None so truly trusty as those who truly trust Christ.
2. The consequent greatness of his influence. What a natural issue to all that we have read before is that which we read in the last words of verse 28 1 How likely such a man to gather others about him. How likely to gather “chief men,” men of character and position like himself. How likely, when gathered, to retain them, so that they should join him in going up. How especially likely, how certain, all this, with the “good hand” of God still on him.
HOMILIES BY J.S. EXELL
Ezr 7:11
The royal and the religious.
I. THE ESTEEM WHICH THE ROYAL HAD FOR THE RELIGIOUS. “Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace” (verse 12). Ezra had so conducted himself as to win the regard of the king; the king admitted the moral character of Ezra in all its grandeur. The minister must gain the esteem of his comrades before he can influence them for good; piety is attractive, and when rightly manifested will win the esteem even of a heathen king. The enemies of Christ cannot but admire the devout scribe. The Christian is the light of the world, and as such will attract by his moral loveliness.
II. THE INQUIRY WHICH THE ROYAL MADE THROUGH THE RELIGIOUS. “To inquire concerning Judah and Jerusalem” (verse 14). The king sends Ezra on an important commission.
1. Authoritative. “Thou art sent of the king and of his seven counsellors.” The true minister is sent of God to his work. The moral often requires the authority of the civil and political.
2. Interrogative. “To inquire.” The true minister has many inquiries to make concerning the moral condition of men.
3. Religious. The mission of Ezra had chiefly a moral purpose; he was sent to Judah and Jerusalem. Ministerial inquiries must be of a religious character; concerning the work of God.
4. Regulative. “According to the law of thy God.” Man must measure life by God’s law; how Ezra’s teaching appears in this decree of the king. It is the duty of the Church to watch over the welfare of the state; this is part of its commission.
III. THE RESOURCE WHICH THE ROYAL INTRUSTED TO THE RELIGIOUS. “And to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem” (verse 15). The king intrusts Ezra with great treasure; religion conduces to honesty and awakens confidence. The true minister will always be faithful to the treasures and trusts of menmonetary, experimental, and moral. The state may safely commit its most sacred interests to the care of the Church.
IV. THE DISCRETION WHICH THE ROYAL PERMITTED TO THE RELIGIOUS.
1. As to amplitude of resource (verses 18-20).
2. As to judicial arrangements (verse 25).
3. As to the requirements of God’s house (verse 23).
4. As to exemption from civil duty (verse 24).
The true minister requires and must be allowed full discretionary powers; always subservient to the Divine law. God places great resources at the command of his servants, greater than Artaxerxes had to give.
V. THE PROPITIATION WHICH THE ROYAL SOUGHT FROM THE RELIGIOUS. “For why should there be wrath against the realm of the king” (verse 23)? The king sought the aid of the scribe in Order that he might propitiate an offended Deity. Men seek the spiritual from varied motives; often animated by fear; they little know that God’s way is merciful to them. The spiritual often remove national calamity; the true minister will be glad to do all he can to remove the wrath of God from men.E.
HOMILIES BY W. CLARKSON
Ezr 7:11-26
Pagan piety.
It is certainly a striking fact that a second Persian monarch should have shown so right a feeling toward the people and the cause of God. We have in this Artaxerxes another illustration of pagan piety. We see
I. ITS FAITH. “Whatsoever is commanded by the God of heaven, let it be diligently done,” etc. (Ezr 7:23). Evidently Artaxerxes thoroughly believed in the existence and the power of Jehovah. It is noteworthy that he speaks of him not as the God of Judaea or of the Jews, but as “the God of heaven” (Ezr 7:12, Ezr 7:23). Whence this? Chiefly, if not wholly, from what he saw of the Jews about his court; of their strength of conviction, refusing, as they did, to accommodate themselves to the evil ways of the land they lived into “do at Rome as Rome did;” of their purity of life; of their probity; of their diligence. Probably Ezra’s own character and demeanour exerted a powerful influence on his mind. The captives lived the truth, and the monarch became its subject.
II. ITS FEAR. “Why should there be wrath against the realm of the king,” etc. (verse 23)? Artaxerxes had at least so much fear of the living God that he desired to propitiate him and to avert his wrath. This is, as it ever was, the chief note of pagan piety. It is a system of propitiating power and averting its anger rather than reverencing goodness and rejoicing in its love. “I will let you go,” said the Persian king; “take money, vessels, etc.; levy tributes at the expense of my people, etc.; sacrifice, pray; for ‘why should there be wrath against the realm of the king and his sons?'” Our missionaries continually witness the prevalence of this feeling of dread of the wrath of a higher power and attempts to divert it, as the sum total of pagan piety. Fear is not a false or wrong principle in religion. “Noah, moved with fear, prepared an ark,” etc. (Heb 11:7). “Thou, even thou, art to be feared: and who may stand in thy sight when once thou art angry” (Psa 76:7)? But, good so far as it goes, it does not suffice; it must pass on into that which is higherinto reverence, trust, love, obedience.
III. ITS OCCASIONAL EXCELLENCY OF BEHAVIOUR (verses 13-18; 21, 22, 25). Hardly anything could have been betterindeed, considering the light and the shade in which he lived, we may say nothing could have been betterthan the king’s conduct toward the people of God. He freely gave them up as his subjects (and they were valuable ones) to return to their own land (verse 13); gave freely himself, and invited his courtiers to give also of their possessions towards the expenses of the exodus (verses 14, 15); gave full permission to Ezra to get all he could from his own compatriots (verse 16); gave wise directions as to the use of the treasure, with leave to regulate all things according to the “will of their God” (verses 17, 18); took measures for the same succours to be granted beyond the river (verses 21, 22), and charged Ezra with the exercise of political powers, bidding him also discharge his functions as a teacher of the law of God (verse 25). Thus the pagan king did his best to serve the cause he espoused. “What his hand found to do he did with his might” (Ecc 9:10). Much more incumbent is it on us, who live in such brighter light than he, with whom so many shadows have flown away, to work with our whole strength, putting not only our hand, but also our mind and our heart, into any task we undertake for God and for his people. But of this pagan piety we must see
IV. ITS INSUFFICIENCY. Artaxerxes did well so far as he went; but he did not go far enough. He had faith enough in God to fear him; and fear enough to take some considerable trouble, on one occasion, to avert his displeasure. But he did not yield to him the chief place in his heart. He had not such regard and reverence for God as to put away his superstitions and malpractices. We dare not inquire further into the particulars of his life. True piety is in giving to God, to the Lord Jesus Christ, the supreme place in our hearts; making him, not ourselves, the King of kings and Lord of lords (verse 12), Sovereign of our soul, Lord of our life. Not one fine spurt of zeal, like this of the Persian monarch, but a continuous regal force, uplifting our spirit day by day to heaven, regulating our feelings, controlling our will, shaping and guiding our words and deeds, in all relations and in every spherethat is the piety which pleases God.C.
HOMILIES BY J.A. MACDONALD
Ezr 7:11-26
Ezra’s commission from Artaxerxes.
After giving a general account of the exodus of Israel from Babylon under his leadership, Ezra transcribes the letter of the king of Persia containing his commission. In considering this very remarkable document, we notice
I. THE GREETING.
1. The monarch announces himself. “Artaxerxes king of kings.”
(1) This, in its perfect sense, is a title of Messiah (see Rev 17:14; Rev 19:16). He is destined to become the universal monarch (Dan 7:14; Rev 11:15). Happy will this earth be under the sway of his intelligence and grace (Isa 35:1-10.). For any earthly potentate to affect this title, in its full sense, would be at once blasphemous and ridiculous.
(2) In a limited sense Artaxerxes was “king of kings.” This title was given to the king of Babylon by God himself (see Jer 27:6-11; Eze 26:7; Dan 2:37). The Persians succeeded to the empire of the Babylonians.
(3) Artaxerxes used this title religiously. He acknowledged in it his vast indebtedness to the providence of God. So its equivalent was used by Cyrus (see Ezr 1:2). The whole tenor of this letter sustains this view. Glorying is legitimate when we glory in the Lord (see Jer 9:23, Jer 9:24; 1Co 1:31).
2. He addresses his letter:
(1) “Unto Ezra the priest.” The emphatic article is used because Ezra stood out prominently amongst the priests of his nation by his many noble qualities. Noble qualities evermore give Christians distinction among their brethren.
(2) “A scribe of the law of the God of heaven.” The margin, with justice, makes the word “perfect” in the next member of this sentence a part of this, so reading it “a perfect scribe,” etc. He calls himself (verse 11) “a scribe of the words of the commandments of the Lord, and of his statutes to Israel.” Here is an obvious reference to that great work with which he is credited by the Jews, viz; issuing under Divine inspiration a corrected edition of the more ancient books of Scripture. Ezra rejoiced more in this title than in that of his governorship. Spiritual are vastly more noble than earthly distinctions.
(3) “Peace, and at such a time.” This form of expression is common in Persian state documents (see Ezr 4:10). The import seems to be that the peace, tranquillity, or happiness which the document is intended to promote may continue to be enjoyed so long as it continues to be, as at present it is, merited. No peace is so blessed or so enduring as that peace of God which passeth understanding.
II. THE FAVOURS. Verse 13, etc. The particulars are
1. Permission to go up to Jerusalem.
(1) This, in the document, is implied rather than expressed, but yet so implied as not to be mistaken.
(2) Ezra was a captive, and could not move without permission. How can slaves of sin escape its wrath without manumission from God?
2. Permission to the Jews to go up with him.
(1) The different classes of them are specified, viz; priests, Levites, stagers, porters, and Nethinims, together with the people of the tribes (verses 13, 24).
(2) This permission was not to be construed into an expulsion. They were free to go or stay (verse 13). All religious service should be voluntary.
3. Authority to set things in order in Judaea.
(1) This authority was not to be questioned. It came direct from the crown, and with deliberation, for it is with the advice of the seven counsellors. The names of seven such counsellors may be found in Esther (Est 1:13, Est 1:14).
(2) It was authority to inquire, viz; into the extent to which disorganisation and demoralisation may have been carried. Then to adjust, viz; by appointing faithful magistrates and judges (verse 25). And if necessary to punish the refractory (verse 26). This power of life and death was withdrawn from Jewish magistrates in after times (see Joh 18:31). The sceptre was then visibly departing from Judah because Shiloh had come.
4. Authority over the Persian deputies beyond the river.
(1) The powers now described were not limited to Judaea. If the “river” here be the Euphrates rather than the Jordan, which is agreeable to the use of this phrase in Scripture, then the commission of Ezra invested him with very extensive powers. But whatever provinces were comprehended under the expression, there were Persian deputies there (Ezr 4:20; Ezr 7:21). This authority would effectually check opposition from the ancient enemies of the Jews.
(2) The treasurers were instructed to furnish Ezra with whatever he might require for the service of God, in silver, wheat, wine, oil, and salt (verses 21-24).
5. Commission to carry offerings to God.
(1) “Silver and gold freely offered by the king and his counsellors” (verse 15). Here was a mark of confidence in the integrity of Ezr 1:1-11
(2) “All the silver and gold” which the people “in the province of Babylon” were willing to confide to him. There never was a time when Gentiles were necessarily excluded from the service of God. Now the partition is broken down.
(3) “With the free-will offerings of the people and of the priests,” etc; viz; for the provision of sacrifices and offerings daily required in the temple.
(4) And from the king’s treasure-house vessels to be delivered to the house of God, and whatever else might be needed for his service (verses 19, 20). Upon review of the whole subject three things strike us, viz.
1. The wonderful accuracy of the knowledge of this heathen king of the religion of the Jews.
2. The largeness of his liberality in the service of the God of heaven.
3. The enlightened judgment which he formed of the true principles of civil government. In these things he is not an unworthy pattern even to Christians.J.A.M.
Ezr 7:21-24
The decree of Artaxerxes to the treasurers.
Embodied in the letter of the Persian king to Ezra we have certain directions addressed through him to the treasurers beyond the river. These directions, though emanating from a heathen source, suggest the principles which should guide liberality in the cause of God, as to its measure, its spirit, and its reasons.
I. THE MEASURE.
1. This should be generous. “Whatsoever Ezra the priest,” etc.
(1) Provision for the immediate wants of the temple had already been made in the free giftsviz; from the king, from his counsellors, from his people in the province of Babylon, from the Jews abiding there (see verses 15-20).
(2) This direction was intended to sustain the service in perpetuity. Fitful generosity is better than none; but principle, rather than emotion or passion, should guide. The cause of God should not languish for support until men make their wills and die.
(3) The ministers of the sanctuary were to be exempted from taxation (verse 24). The reason is that they were dependent for support upon the gifts of the people; and it is respectful to their sacred office that they should be generously treated.
2. It should not be reckless.
(1) Here is a prescribed limit. “Unto,” etc. (verse 22). A talent of silver is estimated as equivalent to 400, so here the limit is f40,000. The measure (cor) is estimated at 86 gallons, so here the limit is 8600 gallons of wheat. The bath is seven gallons and five pints, so the limit of wine is 760 gallons.
(2) Two things should limit our liberalityviz.,
(a) The necessity of the case.
(b) Our ability. If we give what is not ours we act fraudulently.
3. It should be religious. “Whatsoever is commanded by the God of heaven,” etc. (verse 23).
(1) The laws of God are reasonable, merciful, just.
(2) Therefore if “the scribe of the God of heaven,” an inspired man, be he Ezra, Moses, or Paul, in the sacred writings, make demands, these should be respected.
(3) But this does not say that uninspired men, because in clerical orders, have any right dogmatically to prescribe to the laity. If there be no sphere for the right of private judgment, there is an end to individual responsibility.
II. THE SPIRIT.
1. It should be diligent. “Let it be diligently done for the house of the God of heaven” (verse 23).
(1) Sacred objects are fittingly called “charities,” or objects of love. The cause of God in all its departments should be dear to us, and the claims of these will be diligently studied as a labour of love.
(2) Pains should be taken so to minister liberality that the maximum of good may be attained. Causes should be “sought out” (Job 29:16). Promiscuous relief may encourage deception, and what is given to the worthless is diverted from the worthy.
(3) Careless donors are responsible to God for the misery they might have alleviated by the use of diligence.
2. It should be prompt. “Let it be done speedily” (verse 21).
(1) This note was rendered necessary by the tardy manner in which things are commonly done in the East. Through this slowness incalculable misery is endured. But “the king’s business requires haste.”
(2) Much more the work of God. This is of the utmost importance. Eternal issues depend upon it. Time is running. Souls are perishing.
III. THE REASONS.
1. It should be done unto God.
(1) Ezra was to receive from the treasurers what he neededviz; in his capacity as “the priest” and the “scribe of the law of the God of heaven.” What he should need for the temple and the altar. What his learning in the law of God should instruct him was needful to the service of the God of heaven (verse 23).
(2) No higher reason than this can be conceived.
2. The prosperity of the realm required it. “For why should wrath be against the realm?” The history of nations shows that as they became haughty against God they suffered adversity. Egypt. Old Canaan. Nineveh. Babylon.
(2) Why should not a blessing be upon the realm? Was not the hand of God conspicuous in the prosperity of Persia (see Ezr 1:2)? At this very time Longimanus began to be successful against a formidable rebellion in Egypt.
3. The happiness of the royal family is concerned.
(1) “Why should wrath be against the king?” The reverses of a nation are reverses to the king. But the king, like his subjects, has his individual responsibilities to God. His elevation no more exempts him than their obscurity conceals them from his claims upon the personal homage of intellect and heart.
(2) Why should wrath be against the king’s “sons”? God has set mankind in families, so “the seed of the righteous is blessed.” History also shows how families are ruined by irreligion. The antediluvians. The posterity of Nebuchadnezzar (see Dan 5:5). Money is a prodigious power for evil or for good. Those who have it should never cease to pray for grace to use it wisely.J.A.M.
Ezr 7:27, Ezr 7:28
The extension of the mercy of the covenant.
After recounting the wonderful success of his enterprise, Ezra breaks out into a rapture of gratitude to God. “Blessed be the Lord God,” etc. Here
I. HE ACKNOWLEDGES GOD IN HIS COVENANT CAPACITY.
1. This is expressed in the terms “God of.“
(1) This is shown in the record of the Sinai covenant (see Deu 29:10-13). Thenceforward Jehovah speaks of himself as the “God of Israel.”
(2) So in reference to the gospel covenant (see Jer 31:31-34; Heb 8:8).
(3) So likewise when all blessings culminate in the bliss of heaven, and the mercy of the covenant is fulfilled (see Rev 21:7).
2. Covenant relationship subsists in Christ.
(1) There is no covenant relationship with God apart from him. He is the impersonation of promise. He is the depositary of the promises (see Rom 15:8, Rom 15:9; 2Co 1:20).
(2) Hence he is distinguished as the covenant (see Isa 42:6; Isa 49:8; Zec 9:11).
3. The promise of the Christ was the establishment of the covenant with the “fathers.“
(1) Hence the covenant in the family of Noah was limited to Shem, who was elected to be the progenitor of the promised seed (see Gen 9:26).
(2) In the family of Shem it was afterwards limited to Abraham for the same reason (see Gen 17:7, Gen 17:8).
(3) In the family of Abraham Ishmael was excluded and Isaac chosen (Gen 26:24).
(4) In the family of Isaac the limitation was to Jacob (Gen 30:13-15).
(5) In the family of Jacob the restriction was to Judah (Gen 49:8-10).
(6) In the family of Judah the covenant was established with David (Psa 89:3, Psa 89:4; Jer 33:19-26).
(7) In the line of David the promise was fulfilled with the Virgin Mary (see Luk 1:67-79).
II. HE ASCRIBES HIS SUCCESS TO THE EXTENSION TO HIM OF THE MERCY OF THE COVENANT.
1. The covenant was not established with Ezra.
(1) He was of the tribe of Levi (see verse 1-5). Levi was shut out when Judah was chosen.
(2) Why then does Ezra speak of the Lord as his God? This expression may have reference to the temporal blessings of the covenant which were made over to all the tribes, and embodied in the Law. Thus, as he expresses it
2. The mercy of the God of his fathers was extended to him.
(1) Temporal blessings are extended to all who have connection with the favoured line. Thus Esau was blessed because he was the seed of Isaac, who had the promise of the holy seed (Gen 27:39, Gen 27:40). In like manner Ishmael had temporal blessings because he was the seed of Abraham (Gen 17:20).
(2) But the farther back the connection is, the farther off is the person concerned. Hence the Israelites, in general, are spoken of as “nigh;” while the Gentiles, some of whom would have to go back as far as Noah before they touched a patriarch with whom the covenant was established, are spoken of as “afar off” (Eph 2:17).
3. To this extension of the mercy of the God of the covenant to him he attributes his influence.
(1) The king of Persia, the counsellors, and the mighty princes all felt the influence of his integrity and ingenuity. The people of Israel also felt these influences. So did the “chief men” who gathered around him and acted as his lieutenants.
(2) But all this influence he traces to God’s mercy extended to him. What a rebuke is here to those who plume themselves upon their influence or abilities!
III. HE RECOGNISES THE INTERESTS OF THE COVENANT AS THE TRUE REASON FOR THE PERSIAN FAVOUR.
1. The covenant God put it into the heart of the king.
(1) God does put things into men’s hearts. We should see his hand in all the good that is done by rulers and magistrates.
(2) In so doing he serves the purposes of his covenant. The measures to which Artaxerxes was prompted were important links in the chain of events which issued in the advent of Messiah. The very “temple” which the king “beautified” was to become the scene of some of the grandest predicted events (Hag 2:5-9; Mal 3:1). Consider
2. How the covenant has moulded history.
(1) Ancient history is preserved to us only in so far as it stood related to the people of the covenant. Persian history is especially interesting in this view.
(2) Modern history is no less intimately connected with the people of God. Those nations who have the purest truth of the gospel are the most influential in moulding the politics of the world. No matter how “far off” he may be, no man is so remote from the covenant as not to feel its influence in temporal blessing. Whereas every limitation of the covenant down to the advent of Messiah tended to remove collateral lines further off, now since his coming this tendency is reversed, and he is “lifted up” that he may “draw all men unto him” (see Eph 2:13-22).J.A.M.
HOMILIES BY J.s. EXELL
Ezr 7:27, Ezr 7:28
Aspects of the Divine and human.
I. Aspects of GOD. “Blessed be the Lord God” (Ezr 7:27).
1. He is blessed by devout men.
2. He is the God of our fathers.
3. He puts good things into the hearts of men.
II. Aspects of MANHOOD (Ezr 7:28).
1. Mercy extended. “And hath extended mercy unto me.”
2. Influence augmented. “Before the king and his counsellors.”
3. Encouragement imparted. “I was strengthened.”
4. Enterprise undertaken. “And I gathered together out of Israel,” etc.E.
HOMILIES BY W. CLARKSON
Ezr 7:27, Ezr 7:28; Ezr 8:1-20
Influence.
These verses give us the idea of Ezra as a man of great influence over his fellows; one of those men that lead others, that inspire them with confidence and regard; one of those who can make their thoughts and their desires tell powerfully on the mind and the will of others. We see his influence
I. OVER THE KING AND HIS COURT (verse 27). He puts it modestly, as becomes a devout man accustomed to refer everything to the Divine hand that governs everywhere, and says that God “extended mercy to him before the king and his counsellors, and all his mighty princes.” Putting it into everyday language, we should say that he gained a commanding influence over the minds of these courtly men, and over this great sovereign.
II. OVER THE CHIEFS AND THE MULTITUDE OF THE JEWISH PEOPLE (verse 28). In the same modest and unassuming strain he speaks of being “strengthened as the hand of the Lord was upon him,” and he “gathered out of Israel chief men” to avail themselves of the royal decree and go up with him to their own land. In other and more familiar words, he succeeded in winning the confidence and prevailing on the minds of the leading men of his own nation to such an extent that they were willing to forsake their homes and seek their fortune in Judaea. And not only the leaders, but also a large company of the “rank and file” among his compatriots responded to his call; there were “the people” as well as “the priests” (Ezr 8:15).
III. OVER THE UNRESPONSIVE LEVITES (Ezr 8:16-20). When it was found that, for some reason, no Levites had joined the party of the exodus, Ezra picked out “men of understanding” (verse 16), the right men for the task, and told them what to say, giving them the right message for the purpose (verse 17), and he thus succeeded in attaching to their company many who had meant to stand aloof, thus completing the number that should go up to Jerusalem (verses 18-20). Only a man of commanding influence, a man of firm conviction who knew well his own mind, and a man of persuasive force who could impress his will on others, could possibly have accomplished this. On the great and important subject of influence there are two truths we shall do well to learn
1. That those who find themselves possessed of it bear a weighty responsibility. in many cases influence comes to a man unsought.
(1) Wealth, or
(2) rank, or
(3) office, or
(4) intellectual eminence, or
(5) beauty and grace of person, or
(6) an exceptionally strong will, or
(7) a fascinating disposition,
may confer influence on a man or woman, without any effort on their part to acquire it. It is a very great possession. A grave thing it is to be insensibly drawing many souls either along the path of virtue, holiness, and life, or along the path of sin, and shame, and death. unconscious influence is very far from being irresponsible for what it does. We are most solemnly bound to see to it that such is the spirit of our life, such the colour and complexion of our words and deeds, such the tendency of our conduct, that, without any direct endeavour to do so, we shall be influencing our fellows towards truth, wisdom, God, heaven. Those whom God has made markedly influential are specially bound to consider what they are doing. “They know not what they do” may be a palliation, but it is not a justification, when they might know by thinking.
2. That those who would cherish the highest aspiration should strive to win it. To win wealth or fame or office for the sake of these things themselves is a comparatively mean thing; it does not rise higher than a refined gratification. But to win influence with the view of leading human souls in the path of heavenly wisdom, this is a noble aspiration, worthy of a child of God, of a follower of Jesus Christ. It may be acquired as well as inherited. It is the outcome of excellency of character, of strenuousness of soul, of kindness of heart, of likeness to Jesus Christ.C.
Fuente: The Complete Pulpit Commentary
Ezr 7:11 Now this [is] the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, [even] a scribe of the words of the commandments of the LORD, and of his statutes to Israel.
Ver. 11. Even a scribe of the words of the commandments ] This showeth Ezra was not an ordinary scribe (called a scribe of the people), nor a public notary, or king’s secretary, such as were called for, Est 3:13 , but Scriba sacer, legis peritus, et interpres, a teacher of the words of the commandments of the Lord and his statutes to Israel. This is a high and honourable employment.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Ezr 7:11-20
11Now this is the copy of the decree which King Artaxerxes gave to Ezra the priest, the scribe, learned in the words of the commandments of the LORD and His statutes to Israel: 12Artaxerxes, king of kings, to Ezra the priest, the scribe of the law of the God of heaven, perfect peace. And now 13I have issued a decree that any of the people of Israel and their priests and the Levites in my kingdom who are willing to go to Jerusalem, may go with you. 14Forasmuch as you are sent by the king and his seven counselors to inquire concerning Judah and Jerusalem according to the law of your God which is in your hand, 15and to bring the silver and gold, which the king and his counselors have freely offered to the God of Israel, whose dwelling is in Jerusalem, 16with all the silver and gold which you find in the whole province of Babylon, along with the freewill offering of the people and of the priests, who offered willingly for the house of their God which is in Jerusalem; 17with this money, therefore, you shall diligently buy bulls, rams and lambs, with their grain offerings and their drink offerings and offer them on the altar of the house of your God which is in Jerusalem. 18Whatever seems good to you and to your brothers to do with the rest of the silver and gold, you may do according to the will of your God. 19Also the utensils which are given to you for the service of the house of your God, deliver in full before the God of Jerusalem. 20The rest of the needs for the house of your God, for which you may have occasion to provide, provide for it from the royal treasury.
Ezr 7:11 Notice the different ways to identify Ezra:
1. the priest
2. the scribe
3. the one learned in the words of the commandments of the Lord
the commandments. . .His statutes See Special Topic: Terms for God’s Revelation . The teachings of God go by several names in the OT. A good example is Psa 19:7-9.
1. the law of the Lord, Psa 19:7
2. the testimony of the Lord, Psa 19:7
3. the precepts of the Lord, Psa 19:8
4. the commandment of the Lord, Psa 19:8
5. the fear of the Lord, Psa 19:9
6. the judgments of the Lord, Psa 19:9
Also notice the number of descriptive phrases used in the acrostic, Psalms 119!
Ezr 7:12-26 The section (Ezr 7:12-26) is written in royal Aramaic, which was the diplomatic lingua-franca of the Persian Empire.
Ezr 7:12 king of kings This is a Semitic superlative regularly describing Mesopotamian kings (i.e., Nebuchadnezzar in Dan 2:37; Eze 26:7), here Artaxerxes I, but the Jews took it and used it of their coming Davidic, anointed king (Messiah, cf. Zec 14:9; 1Ti 6:15; Rev 17:14; Rev 19:16). This same kind of superlative is used of YHWH in Deu 10:17 and Psa 136:2 (i.e., God of gods).
NASB, NKJVperfect peace
NRSVPeace
TEV——–
NJBgreetings
The TEV has a footnote, Aramaic has an additional word, the meaning of which is unclear (p. 419). The Aramaic VERB complete (BDB 1086, KB 197) is the Peal PASSIVE PARTICIPLE, used as an ADJECTIVE, peace, which was a way of addressing the king.
Ezr 7:13 This is the decree that allowed Ezra and other Jews to return (i.e., the third wave). The first group came with Sheshbazzar and the second group with Zerubbabel and Jeshua.
Ezr 7:14 his seven counselors We learn from Xenophon Anabasis 1.6.4-5 that Cyrus had seven close counselors. Apparently this was continued (cf. Est 1:14). Herodotus 3.84 states that these were seven major families who had unrestricted access to the king.
Ezr 7:15-21 Four sources of revenue are defined: (1) free-will gifts from anybody, Ezr 7:16; (2) free-will gifts from Jews, Ezr 7:16; (3) objects of gold and silver (not the vessels of the temple), Ezr 7:19; and (4) the rest of the needs came from the royal treasury from the Province Beyond the River, Ezr 7:20-24 (cf. Ezr 6:8-10).
Ezr 7:17 grain offering This Aramaic term (BDB 1101) is literally gift, but it is used regularly for grain offering. The grain offering is described in Leviticus 2. A small part was offered on the altar and the priests were able to eat the rest.
drink offering The grain offering was to be accompanied by an offering of wine (cf. Exo 29:40-41; Lev 23:18; Num 6:15; Num 6:17; Num 15:4-5; Num 28:5; Num 28:7; Num 29:6).
SPECIAL TOPIC: Biblical Attitudes Toward Alcohol (Fermentation) and Alcoholism (Addiction)
Ezr 7:18 This verse implies that the Jewish leadership had some discretion on how to spend the money for the temple and its procedures and festivals. It had to be spent for religious purposes, but exactly how was not specified. The Persian king trusted these religious leaders.
Ezr 7:19 Mentioning of the utensils here is confusing because they were mentioned first in chapter one as being given to Sheshbazzar during the reign of Cyrus (Ezr 1:8-11). He returned to Jerusalem and laid the foundation of the temple (cf. Ezr 5:16). Then they were given to the next prince of Judah (also called governor), Zerubbabel (cf. Ezra 2-6), who is said to have completed the temple in the reign of Dairus. However, 57 years later in the reign of Artaxerxes I they are mentioned again as if they were not delivered!
Ezra 7-10 focuses not on the temple, but on the walls of the city of Jerusalem.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
the scribe . . . a scribe = a perfect scribe. Figure of speech Epizeuxis (App-6).
Fuente: Companion Bible Notes, Appendices and Graphics
Ezr 7:11-12
Ezr 7:11-12
THE LETTER OF ARTAXERXES COMMISSIONING EZRA (Ezr 7:11-16)
“Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, even the scribe of the words of the commandments of Jehovah, and of his statutes to Israel: Artaxerxes, king of kings, unto Ezra the priest, the scribe of the law of the God of heaven, perfect, and so forth.”
Beginning with Ezr 7:12, the letter of Artaxerxes is written in Aramaic, following which, in Ezr 7:27, Ezra again wrote in Hebrew.
“Artaxerxes, king of kings” (Ezr 7:12). As learned from the Behistun Inscription and other Babylonian inscriptions, the title `King of Kings’ was assumed by Babylonian kings, and frequently used by them.
“Perfect, and so forth” (Ezr 7:12). The Aramaic word from which perfect comes is unknown; and the RSV omitted it.
E.M. Zerr:
Ezr 7:11. Ezra was a good man and was doubtless known as such to many of the nation. But the movement he was about to make was so great that he might have been questioned on his right to make it. I wish again to make some statements regarding the status of the Jews with reference to the government of the country. The 70 years of captivity had been ended three quarters of a century before. Yet the Jews were still subjects of the “powers that be” just the same as Christians in this country are subjects of the U. S. government. And if a Christian in continental America wished to go to some possession of the U. S. in another territory, it might be necessary to obtain some kind of paper or passport before he could lawfully make the Journey. Likewise, the Jews were subjects of the Persian Empire at the same time they were servants of God. And to go out of the main land (Babylonia) into one of the provinces (Palestine), it was necessary to obtain a safe conduct through some formal document. For that purpose king Artaxerxes handed to Ezra this letter. The dual position of Ezra, scribe and priest, is kept before us, which should continually impress us with his importance. Besides, we have already seen from secular history, that he was the writer of this book. The same fact is indicated in V. 28 of this chapter, which will be commented on more at length when we reach that verse. Any man who did secretarial work, such as writing, would be called a scribe. Thus the inspired writer informs us that Ezra was a scribe of the words of the Lord, thereby designating his special work.
Ezr 7:12. Artaxerxes styles himself king of kings which is to be understood as a statement for purposes of emphasis. The usual impression made by the word “king” is that it designates a person in the highest authority. The word itself cannot mean that, else there could not be a king of kings. And the term was not a vain display of pomp as a false claim of a heathen ruler. In Dan 2:37 the prophet told Nebuchadnezzar that he was a king of kings. An inspired man would not give to any ruler a title that is impossible of fulfillment. That the term under consideration denotes a rank of unusual authority is shown by the further speech of Daniel in the verse cited. After telling Nebuchadnezzar that he was a king of kings, he immediately told him why; that it was because he had been given power, strength and glory. The same was true of Artaxerxes, so that he was entitled to the claim he made of himself. There was a logical reason for using the title in connection with the decree about to be announced. If he was king of kings, there could not be any other king who might try to counteract this decree by another of his own. And by addressing the decree to Ezra, there would not be left any opening for some one else to lay claim to the privilege granted in the royal document. There might be other men having the same name, so the designation was made that it was the Ezra who was both a priest and scribe. Perfect peace, and at such a time means, “Greetings, etc.”
Fuente: Old and New Testaments Restoration Commentary
the copy: Ezr 4:11, Ezr 5:6
a scribe: Ezr 7:6, Mat 23:2, Mat 23:13, Mar 7:1-13
Reciprocal: Ezr 7:7 – Artaxerxes Ezr 7:21 – Ezra the priest Neh 8:1 – Ezra Neh 8:9 – Ezra Neh 12:26 – Nehemiah Isa 49:23 – kings Dan 9:25 – from Mat 2:4 – scribes
Fuente: The Treasury of Scripture Knowledge
Ezr 7:11. This is the copy of the letter that the King Artaxerxes gave unto Ezra It can hardly be supposed, but that some more than ordinary means were used to obtain so great a favour from Artaxerxes, as this commission was upon which Ezra went; and therefore we may suppose that it was granted at the solicitation of Esther; for this Artaxerxes was the Ahasuerus of Esther. She was become the best beloved of the kings concubines, though not yet advanced to the dignity of queen; for, it being usual for the kings of Persia, on some particular days and occasions, to allow their women to ask what boons they pleased, it is not unlikely that, by the direction of Mordecai, upon some such occasion as this, Esther, though she had not discovered her kingdom and nation, might make this the matter of her request. Dodd. See also Pri., Ann. 459, and Le Clerc. Even a scribe of the words, &c. The phrase seems emphatical, denoting that he explained both the words and the things: for the Jews, in the land of their captivity, had, in a great measure, lost both the language and the knowledge of Gods commands, and therefore Ezra and his companions instructed them in both.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Ezr 7:11-26. Decree of Artaxerxes.This decree granted a further return of exiles for the purpose of reorganising the Temple worship. With the exception of the introductory words of Ezr 7:11, this section is in Aramaic. There is no reason for doubting the substantial genuineness of this document, though in the form here given the Chronicler, with his love for all that has to do with the Temple ritual, has introduced some of his own ideas.
Fuente: Peake’s Commentary on the Bible
Artaxerxes’ decree 7:11-26
This decree appears in Aramaic, the official language of the Persian Empire, in the Hebrew Bible.
The king appointed Ezra as the person responsible to him for the affairs conducted in the Jewish community in Judah. He held a position in the Persian court equivalent to Secretary of State for Jewish Affairs. [Note: Whitcomb, p. 430; Bright, p. 370.] This decree encouraged any Jews in exile to return to their land (Ezr 7:12-13).
"The Persians had respect for the laws of other nations as long as they did not conflict with their own.
"We know from the Elephantine papyri that a whole colony of Jews lived in the south of Egypt. The greatest concentration of Jews, however, was in Babylon and vicinity." [Note: Fensham, The Books . . ., pp. 104-5.]
Elephantine stood on an island in the Nile River on the southern frontier of Egypt near modern Aswan. Artaxerxes’ decree promised provisions for the temple worship (Ezr 7:14-20), authorized Ezra to withdraw funds from the provincial treasury (Ezr 7:21-23; cf. Ezr 4:12), and permitted him to establish judicial and educational systems in Judah (Ezr 7:24-26). The reason Artaxerxes permitted all this was evidently so there would be peace and good will among his Jewish subjects, and so he might appease Yahweh’s wrath (Ezr 7:23).
"In 460 B.C. the confederation of Greek cities under Athenian leadership known as the Attic-Delic League sent a fleet of 200 war galleys against Persia in the Cypriot seas. This fleet sailed to Egypt, gained a great victory over the Persian army there and captured Memphis in the autumn of 459. This placed the coast of Palestine and Phoenicia into Greek hands as the only possible route from Ionia to Egypt.
"It was in 458, immediately after the fall of Memphis to the Greeks, that Ezra the Judean courtier was sent to Judea ’to enquire concerning Judah and Jerusalem’ (7, 14) and to reorganize and strengthen this traditional enemy of the Philistines. From the point of view of the Persian king a strong pro-Persian Judea was a major threat to the Greek coastal lifeline, and as long as the Greeks dominated the coast and Egypt he supported a strong Judean province headed by a Judean-Persian official and peopled by a pro-Persian population, most of whose families were hostages in Babylon and Persia. The war in Phoenicia continued with battles in Cyprus and Egypt until the peace of Callias in 448 B.C. which put an end to the war between Persia and Greece." [Note: Othniel Margalith, "The Political Role of Ezra as Persian Governor," Zeitschrift für die Alttestamentliche Wissenschaft 98:1 (1986):111.]
The "utensils" (Ezr 7:19) for the temple may have been some that Cyrus had overlooked (Ezr 6:5), or perhaps they were gifts from Artaxerxes. Probably Artaxerxes granted provisions for the exiles on their return to Jerusalem, not only for them after they had returned (Ezr 7:21-22). [Note: Fensham, The Books . . ., p. 106.] Jewish temple employees received special tax exemption (Ezr 7:24; cf. Ezr 2:43). Ezra was officially responsible to teach the Jews God’s Law (Ezr 7:25), and the king paid him to do so.
"Thus Ezra comes to Jerusalem as the real implementation of the Cyrus decree and his function is to establish an acceptable means of worship whereby Yahweh’s lordship over Judah and the whole world (in terms of the extravagance of the Cyrus decree) may be realized and the kingship of God reasserted." [Note: Dumbrell, p. 68.]
"Ezra’s interest and assigned task was thus not to build the country materially, as it had been with the first return [in 538 B.C.; Ezr 1:1] and would be again with the third [in 444 B.C.; Neh 2:1], but to build the people socially and spiritually." [Note: Leon Wood, A Survey of Israel’s History, p. 396.]