Exegetical and Hermeneutical Commentary of Ezra 7:23
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?
23. Whatsoever is commanded &c.] literally, “Whatsoever is from the commandment”, same word as in Ezr 6:14.
let it be diligently done ] R.V. Let it be done exactly. The word in the original ‘adrazda’, occurs only here; if, as is very probable, of Babylonian origin, it will mean “strenuously”, being compounded of two words ‘adar’ abundance or excellence, ‘azda’ strength or firmness. Others assign it a Persian origin.
The A.V. follows on the line of the Vulgate ‘tribuatur diligenter’.
The LXX. missed the meaning altogether.
for why should there be wrath &c.] Wrath ‘q’aph’, like the Hebrew ‘qeeph’, especially of Divine displeasure, cf. Jos 9:20; 1Ch 27:24; 2Ch 19:2 ; 2Ch 19:10; Zec 1:2; Zec 1:15.
It is natural to connect this allusion to the Divine displeasure with the disasters which had overtaken the Persian Empire since the days of Marathon, and more especially with the revolt of Egypt in the year 460 b.c. It was in this very year 458 that a Persian army was marched into Egypt to attempt its pacification.
The king desired to propitiate the wrath of the gods, and more especially to conciliate Divine favour upon the S.W. frontier.
the king and his sons ] see note on Ezr 6:10. The reference is to the dynasty generally, but Artaxerxes left sons behind him, and they may have been born at this time.
Fuente: The Cambridge Bible for Schools and Colleges
Literally, as in the margin, i. e., Whatsoever is commanded in the Law with respect to the temple service.
Fuente: Albert Barnes’ Notes on the Bible
Ezr 7:23
Whatsoever is commanded by the God of heaven, let it be diligently done.
The decree of Artaxerzes
It is remarkable that some of the richest effusions of poetry in the whole Scriptures proceeded from heathen monarchs, e.g., Darius and Nebuchadnezzar. Consider these words–
I. In reference to the Jewish church.
1. The state of the Jewish Church at this time is not unlike to that in which it was in the days of Ezra. It is impossible to behold them in their religious services, and not to see how thick s veil is yet upon their hearts. Nor do they manifest any respect for their own law in its sublimer precepts. Of real holiness of heart and life they are ignorant in the extreme.
2. But to us is given, no less than to Ezra, a command to advance their welfare.
3. In this work we should engage with all diligence (Rom 11:30-31).
II. In reference to the church which is amongst us.
1. We need to have Gods work advanced in our midst.
2. We ought to engage in this work with our whole hearts. Conclusion:
We ought to obey this imperial mandate–
1. In a way of personal reformation.
2. In a way of ministerial exertion. (C. Simeon, M. A.)
Christian missions
We may well sit at the feet of Artaxerxes and learn from heathen lips the extent of our duty and the nature of our obligations. We plead for missions.
I. To assign some reasons for active devotedness to the cause of God in the world.
1. From the Divine authority by which it is enjoined. It is commanded by the God of heaven. We love to see the estimate of Christian duties from the men of the world. They often take a just measure of our obligations. The law of love to the perishing heathen is clearly laid down. God makes man the medium of His blessings to man. The same God who bids us believe on the Lord Jesus Christ that we may be saved bids us go into all the world, etc. We should like to see inscribed over all our missionary institutions the law, Whatsoever ye would that men should do to you, do ye even so to them.
2. From the urgent necessity which exists for your exertions.
3. From the fearful consequences of the neglect of this duty. For why should there be wrath against the realm of the king and his sons?
4. From the success which has attended the fulfilment of this duty.
II. To offer some suggestions as to the spirit and mode in which this work should be carried on.
1. Earnestly, without remissness. Let it be diligently done.
2. Prayerfully.
3. Speedily. (Samuel Thodey.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 23. Why should there be wrath] As he believed he was appointed by the Almighty to do this work, he therefore wished to do it heartily, knowing that if he did not, God would be displeased, and that the kingdom would be cut off from him or his posterity.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For the omission of any part of his worship occasioned by my neglect. This danger and duty he discerned, partly by natural light, and principally by the information of Ezra, Ezr 8:22, who had the kings ear and heart.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Whatsoever is commanded by the God of heaven,…. In the law given by Moses to the people of Israel:
let it be diligently done for the house of the God of heaven; for the service of it, particularly sacrifices:
for why should there be wrath against the realm of the king and his sons? through the neglect of the service of God in the temple, and by reason of the default of the king’s treasurers.
Fuente: John Gill’s Exposition of the Entire Bible
(23) Whatsoever is commanded by the God of heaven.The last is the strongest ground for such an ample authorisation. In the solemn and devout firman the phrase the God of heaven occurs twice, and the Persian prince deprecates His wrath. In this seventh year of Artaxerxes, B.C. 458, the tide of success turned for Persia against the Athenians in Egypt.
And his sons.Though Artaxerxes Longimanus was young at this time, he is said to have left eighteen sons.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23. Why should there be wrath From this remark it may be naturally inferred that the king had been led by words of Ezra, or of some other Jew, to fear the wrath of God against him if he did not favour these exiles. Perhaps he had been led to regard the troubles and rebellions that had recently taken place in his empire (see note on Ezr 7:1) as tokens of Divine anger against him. At any rate, he now seeks to avoid any further judgments of the kind by timely kindness toward the people of Jehovah.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 436
THE DECREE OF ARTAXERXES
Ezr 7:23. Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven.
WE are accustomed in divine ordinances to sit at the feet of Prophets and Apostles, and to learn of them: but this day we will take for our preceptor a heathen monarch; in following whose directions we shall not fail to approve ourselves faithful servants to our God. It was no less than fifty-nine years since the temple at Jerusalem had been rebuilt: but still the people, who had returned thither, were at a very low ebb, both in morality and religion. Ezra, who was yet remaining in Babylon, in the service of Artaxerxes, greatly lamented the want of piety amongst his own countrymen; and made request to the king, that he might go to Jerusalem for the purpose of inquiring into their state, and rectifying the abuses which obtained amongst them. In answer to his requests, Artaxerxes issued a decree, authorizing him to go thither with as many of his countrymen as chose to accompany him, and encouraging all his subjects in the province of Babylon to assist him in his pious enterprise. The words before us breathe a spirit which we should scarcely have expected to find in a heathen prince: but it is remarkable that some of the richest effusions of piety in the whole Scriptures proceeded from heathen monarchs [Note: Darius and Nebuchadnezzar.].
To make a due improvement of the words before us, we shall consider them,
I.
In reference to the Jewish Church
The state of the Jewish Church at this time is not unlike to that in which it was in the days of Ezra
[Though the temple worship was restored, it was carried on by the Jews without any zeal for Gods honour, or any of that spirituality of mind which is the very essence of all acceptable worship. Nor was the Law of God regarded amongst them with any just measure of submission: for, in direct opposition to its most authoritative dictates, they formed connexions with the heathen round about them, and thus defiled and dishonoured the holy seed which were separated for the service of Almighty God [Note: Ezr 9:1-9.]. So at this time the Jewish people are at a very low ebb, both in respect of morals and religion. They are indeed, by the providence of God, placed in a situation in which no other people upon earth stand: for they alone, of all people upon the face of the globe, are incapable of serving their God according to the directions of their own Law, and the dictates of their own conscience. But, at the same time, they shew no sense of privation on this account, nor any desire to honour God in the services which they do render: for there is universally among them, in all their synagogues, a degree of irreverence, which we should scarcely expect to find amongst heathens in the worship of their idols. It is impossible to behold them in their religious services, and not see how thick a veil is yet upon their hearts. Nor do they manifest any respect for their own Law, especially in its sublimer precepts. Of some superstitious rites they are observant with pertinacity and zeal; but of real holiness of heart and life they are ignorant in the extreme: and beyond the gains and pleasures of this present world, the great mass of their nation appear scarcely to entertain a thought.]
But to us is given, no less than to Ezra, a command to advance their welfare
[Ezra received a commission from Artaxerxes to go and rectify the abuses which obtained at Jerusalem, and to place the worship of God on a footing more consonant with his Law, and more worthy of his divine majesty. And have we no command to seek the welfare of that degraded people? Are we not told what Gods purpose is respecting them; namely, to raise up the tabernacle of David which is fallen down, and to close the breaches thereof; to raise up its ruins, and to build it as in the days of old [Note: Amo 9:11.]? Are we not told, also, who the builders are to be, and how strictly God enjoins us to execute his work? This is Gods express command to us, even to us, strangers of the Gentiles: The sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee. And the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted [Note: Isa 60:10; Isa 60:12.]. With their material temple we have indeed nothing to do: but for the erection of Gods spiritual temple amongst them we are bound to labour; removing all the obstacles to their salvation [Note: Isa 62:10.], and proclaiming to them the advent of their Messiah, saying, Behold your salvation! behold, his reward is with him, and his work before him [Note: Isa 62:11.]! Yes, to all the cities of Judah we should cry, Behold your God [Note: Isa 40:9.]!]
In this work we should engage with all diligence
[It is not to be effected by good wishes merely, but by great and laborious exertions. It was not without great exertions on the part of men that the Gentiles were converted to the faith of Christ: and the same kind of efforts which the Apostles made for the conversion of the Gentiles we are to make for the restoration of the Jews to the favour of their God. We must feel compassion towards them; and go forth in dependence upon God to search them out in the cloudy and dark day, and to bring them home to the fold of the great and good Shepherd. In this work all should engage, according to their power. As the Jews, when scattered abroad upon the persecution of Stephen, went everywhere preaching the word [Note: Act 11:19.], so should we avail ourselves of the opportunity afforded by the dispersion of the Jews, to draw their attention to the sacred oracles which testify of Christ, and to make known to them the Messiah whom their fathers crucified. I hesitate not to say, that this is our duty. It is not merely enjoined in that general commission to go and preach the Gospel to all nations, but it is devolved upon us as an office which it is at the peril of our souls to neglect. God has told us, that he has made us the depositaries of his Gospel, not for our benefit merely, but for the benefit of his outcast people: As ye in times past have not believed God, but have now obtained mercy through their unbelief, even so have these also now not believed, that through your mercy they also may obtain mercy [Note: Rom 11:30-31.]. It is, therefore, not only a duty to rebuild the desolated Church of Zion, but our duty, even the duty of every one who has himself obtained mercy of the Lord: and it is a work in which we should engage, no less from a sense of our own obligations to God than from compassion for the necessities of our Jewish brethren.]
But, as the Jewish Church was typical of that which exists under the Christian dispensation, it will be proper to consider the words of our text,
II.
In reference to the Church which is amongst us
The edifying of the Christian Church should be an object near to all our hearts: and it is remarkable that St. Peter applies to this subject the forecited expressions of the Prophet Amos, respecting the tabernacle of David; which, if not so interpreted, we should have been led to confine to the Jewish Church. And, beyond all doubt, it is our duty to labour in this field, and to exert ourselves both among nominal Christians and the heathen world, for the enlargement and establishment of Christs kingdom upon earth.
But I propose rather to limit my observations at this time to individuals amongst ourselves.
Ye, Brethren, need to have Gods work advanced in the midst of you
[Ye are Gods house, as God has said [Note: Heb 3:6.]: ye also are expressly called the temples of God, in which he lives and dwells [Note: 2Co 6:16.]. But in whom is God honoured as he ought to be? In whom are found sacrifices so pure, so spiritual, so abundant, as God calls for at our hands? Truly there is much amiss in all of us; much evil to be rectified, and much defective to be supplied. Who has not reason for self-condemnation, when he reflects on this injunction which is given by a heathen? Instead of being alive to every thing that is commanded by the God of heaven, there are many of the divine precepts which we are apt to overlook: and, instead of doing every thing diligently as unto the God of heaven, how listless are we, and heartless in the greater part of our services! and, instead of living only for the Lord, to how great an extent do we live rather to ourselves! Truly the temple of our God needs to be purged again and again of the corruptions that prevail within it; and a more entire devotion of all that we have and are unto the Lord may justly be required at our hands.]
I call you, then, to engage in the Lords work with your whole hearts
[We will suppose that you are built upon the Lord Jesus Christ, as the foundation which God has laid in Zion [Note: Isa 28:16. 1Co 3:11.]. But there is much to be done by every one amongst you. No man is contented with having laid a foundation: he proceeds to build upon it; and never considers his work as finished, till he has brought forth the top-stone. So it must be in this spiritual building which is begun within us: we must grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ: or, to keep to the figure which is more appropriate to our subject, we must come to Christ daily as lively stones, that we may be built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ [Note: 1Pe 2:4-6.]. Our profiting ought to appear, so that every one who sees us may acknowledge that God is with us of a truth. To this, then, would I call you: and this duty would I impress upon your minds, if ever you would honour God, or walk worthy of your high calling. And remember, I pray you, whose command this is: it is the command of the God of heaven. Remember, too, whose work it is: it is the work of the God of heaven. O! learn of a heathen to venerate the divine authority, and to exert yourselves to the uttermost to promote the divine glory.]
And now let me call you to obey this imperial mandate,
1.
In a way of personal reformation
[At the time of the passover, the Jews swept every corner of their houses, in order to purge out from them every particle of leaven which might have escaped their more general and superficial search. And this is what we also are called to do. Alas! there are many evil dispositions which lurk within us, and which a superficial survey will not enable us to detect. Pride, envy, discontent, uncharitableness, sloth, are deeply implanted in our nature, and, with many other corrupt propensities, spring up from time to time. O be diligent in purging out this old leaven, that ye may be a new lump; since by profession ye are, and in reality ye ought to be, unleavened! And let spiritual sacrifices abound within you, even the sacrifices of righteousness which are by Jesus Christ to the glory and praise of God.]
2.
In a way of ministerial exertion
[Here I come to that which the occasion peculiarly calls for, and which is more immediately referred to in my textthe efforts which are to be made for the restoring of Gods worship and service in the Jewish Church. Surely this is the duty of all; and it should be performed by us with all diligence.
In this, persons of rank and influence ought to take the lead. Who can see a heathen monarch, the most powerful monarch that day upon the face if the earth, thus interesting himself for his Jewish subjects, and not wish, that all monarchs, with their counsellors (for all the counsellors of Artaxerxes concurred with him in this act) were embarked in this holy cause, and exerted all their influence for the promotion of it?
In this the clergy, also, should be most distinguished. Ezra was what, in modern language, would be called a great divine: and he was in a post of honour at the court of Artaxerxes: but he satisfied not himself with the luxury of strenuous idleness and learned ease: he sought to improve his talents and influence, for the honour of God, and the welfare of his people. Gladly, therefore, did he avail himself of the liberty accorded to him of going to Jerusalem for the purpose of remedying the evils which obtained there, and of establishing, on a more becoming scale, the ordinances of divine worship. It was an office of great labour; yet he willingly undertook it. And does not this shew, how those who are distinguished for rank and learning amongst the clergy should employ their talents and influence for the Lord? Surely they could not render unto God a more acceptable service, or perform one more honourable to themselves, than by labouring, according to their respective abilities, for the advancement of Gods worship among the Jews. The very first work of Ezra, too, may furnish them with a profitable hint: for he immediately sent forth persons to find ministers, and men of understanding, who should co-operate with him in this labour of love [Note: Ezr 8:16-18.]. And, truly, such instruments are wanting at this time; and, till such are found, we cannot hope for any great success in our undertakings. Let us pray, then, to the Lord of the harvest, that he would send forth labourers into his harvest; for the harvest truly is great; but the labourers are few.
The readiness with which all the people of Babylon concurred in this good work shews how all classes of the community amongst ourselves should unite in the work that is now proposed to us. They contributed no less than eighty thousand pounds in silver, and one hundred and fifty thousand pounds in gold, besides a vast abundance of wheat, and wine, and oil, and salt, for the purpose of honouring God in his temple at Jerusalem. This was done, I say, by heathens, to honour the God of the Jews. What, then, should not be done by us Christians, who profess to serve the God of the Jews, and to feel our obligations to him for all the wonders of redeeming love? Should not we, according to our power, be alike liberal? Should not all ranks and orders amongst us concur in this good work? And should not our merchandise and our hire (whether in wheat, or wine, or oil, or salt, or any other article,) be holiness to the Lord [Note: Isa 23:18.]? Surely I shall not call upon you in vain. You will not suffer the recommendations of an earthly monarch to be of more avail with his subjects than the edict of Almighty God with you. Ezra was authorized to accept all the silver and the gold which he could find in all the province of Babylon for this great object, and to lay it out to the best of his judgment for the honour of his God [Note: ver. 1618.]. And whatever the liberality of the Christian public shall commit to the disposal of those who have the direction of this great concern will be expended, I trust, with economy and wisdom, in such a way as most to advance the glory of God, in the restoration and salvation of his outcast people.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Ezr 7:23 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?
Ver. 23. For why should there be wrath ] Heb. Boiling or foaming anger, great indignation, as it is rendered, and made the utmost degree of the Divine displeasure, Deu 29:28 . Of all things God cannot endure to be slighted, and to have his service neglected; this blind nature saw, and was, therefore, sedulous herein to prevent wrath. Aristotle hath this divine precept, P , Make religion thy first and chief care, that thou mayest prosper, &c. (Arist. Polit. l. 7. c. 8). Let our worship scorners look to it: Do they provoke the Lord to wrath? Are they stronger than he? Will they bring God’s vengeance upon us all?
Against the realm of the king and his sons
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
diligently = quickly, exactly. A Persian word, , adrazda Occurs only here.
Why . . . ? Figure of speech Erotesis. App-6.
Fuente: Companion Bible Notes, Appendices and Graphics
Ezr 7:23-24
Ezr 7:23-24
A TAX EXEMPTION FOR ALL RELIGIOUS EMPLOYEES
“Whatsoever is commanded by the God of heaven, let it be done exactly for the house of the God of heaven; for why should there be wrath against the king and his sons? Also we certify you, that touching any of the priests and Levites, the singers, porters, Nethinim, or servants of this house of God, it shall not be lawful to impose tribute, custom, or toll, upon them.”
“Why should there be wrath against the king and his sons” (Ezr 7:23)? This discloses the motive which prompted Persian kings to honor the gods of all the nations they conquered.
“It shall not be lawful to impose tribute …” (Ezr 7:24). Regarding this blanket tax exemption provided for the entire religious community, according to Rawlinson, “This was absolutely permanent and probably continued in force till the close of the empire.”
E.M. Zerr:
Ezr 7:23. Personal safety or advantage might seem to have been the motive of Artaxerxes in all of his treatment of the Jews. Specific reference is made to the wrath. that might be put on the king and his sons were they to disregard the God of heaven. It is true that the fear of punishment was in his motive. That is not necessarily to be disapproved, for Christians are exhorted to a life of faithfulness partly on the basis of such fear. (2Co 5:11.) If Artaxerxes was familiar with the history of his nation and its predecessor, he knew something of the power of this God of heaven in overthrowing human kings. He knew also that two of his own predecessors on the throne of Persia, Cyrus and Darius, had been told by this same God to do certain favors for the Jews in the realm, and that the country had been favored by the same God because of its assistance to the unfortunate people. Thus a great motive was urging the king in his friendliness for the people of God.
Ezr 7:24. To certify means to make known. Artaxerxes was making known to his deputies, through Ezra, what was his will on the subject mentioned. The particular item of his decree that was meant concerned the matter of taxes. All of the officers or special classes among the Jews that were engaged in the services about the temple were to be exempt from all financial obligation to the Persian government. This ruling was consistent with the general situation. The Jewish nation had been deservedly punished for its sins by being deprived of the use of the land. That sentence had been served out and the present generation was innocent of the great iniquity. It was right for the people to be restored to the enjoyment of their own country, and be given a chance to “catch up” on their wealth and resources as a nation, free from the burden of taxes imposed by the government.
Fuente: Old and New Testaments Restoration Commentary
Whatsoever is commanded: Chal, Whatsoever is of the decree, Ezr 7:13, Ezr 7:18
let it be: Psa 119:4
why should there be wrath: As Artaxerxes believed he was appointed by the Almighty to do this work, he therefore wished to do it heartily; knowing that if he did not, God would be displeased, and that the kingdom would be cut off from him or his posterity. Ezr 6:10-12, Zec 12:3
Reciprocal: Exo 5:3 – lest he Ezr 5:8 – the great God Ezr 10:4 – for this matter Jer 29:7 – pray Dan 3:28 – Blessed Rev 16:11 – the God
Fuente: The Treasury of Scripture Knowledge
Ezr 7:23. Whatsoever is commanded by the God of heaven, let it be diligently done Here Jacobus Capellus cries out in a kind of rapture, O, words to be written upon the palaces of kings, in golden letters, and engraven on the minds of all, with a style of adamant! For they express an exceeding great sense of God, and of his supreme authority, and the regard due to him from the greatest kings and potentates. It appears from this verse, that Ezra had informed Artaxerxes that the God of Israel had appointed and given his people certain laws, according to which he was to be worshipped, and therefore the edict enjoins these laws to be exactly observed. For why should there be wrath against the realm of the king and his sons? For the omission of any part of his worship, occasioned by my neglect. He discerned his duty in this matter, and the danger of incurring Gods displeasure if he neglected it, partly by the light of nature, and principally by the information of Ezra. The neglect and contempt of religion brings 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
7:23 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 {n} against the realm of the king and his sons?
(n) This declares that the fear of God’s judgment causes him to use this liberality, and not the love that he bore for God’s glory or affection for his people.