Exegetical and Hermeneutical Commentary of Ezra 7:26
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.
26. Penalty for Contumacy.
whosoever will not do ] i.e. whoever of the Israelite race or of those that had attached themselves to the Jewish religion.
speedily ] R.V. with all diligence.
death banishment confiscation imprisonment ] The king hands over to Ezra plenary powers of punishment.
banishment ] R.V. marg. Aram. rooting out. LXX. . Vulg. ‘exilium’. ‘Banishment’ is probably the meaning of the word, coming as it does between ‘death’ and ‘confiscation’. Some explain it of ‘excommunication’ or separation ‘from the congregation’.
It is not to be supposed that Ezra’s commission superseded the official governors of the satrapy. Rather his powers (1) to appoint judges (2) to instruct, (3) to inflict penalties, were given him to secure the strengthening of the religious organization based on the Law, which it was his object to make permanent and universal for his countrymen.
Fuente: The Cambridge Bible for Schools and Colleges
Banishment – literally, as in the margin. Separation from the congregation is probably intended (compare Ezr 10:8).
Fuente: Albert Barnes’ Notes on the Bible
Verse 26. Whether it be unto death] These include almost every species of punishment which should be inflicted on culprits in any civilized state. With this verse the Chaldee part of this chapter ends.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The law of thy God, and the law of the king, to wit, concerning these matters. Or, which law of God is by this my sanction now become my law also, to which I expect their punctual and ready obedience. For as far the civil laws of the empire, Ezra neither was skilful in them, nor was intrusted with the execution of them, which was committed to other hands.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And whosoever will not do the law of thy God, and the law of the king,…. Either the judge who delays judgment, or does not execute it according to the law of God, and of the king; or the people, that do not obey the law of God in matters of religion, and the law of the king in civil things, Judea being now a province of the Persian empire; though some think the law of the king only refers to this law or decree of the king, which gave the Jews power to execute their own laws:
let judgment be executed speedily upon him; immediately, without delay, according to the nature of his crime:
whether it be unto death; if guilty of a capital crime, deserving death, let him be put to death:
or to banishment; from his native country to a foreign distant land;
or to rooting out y, as the word signifies; an utter extirpation of him and his family, a destroying him root and branch; or, as Jarchi expresses it, a rooting him out of the world, his seed and family:
or to confiscation of goods; to payment of mulcts and fines:
or to imprisonment; for such a term of time; all according to the breach of what law he may be guilty of; thus far the king’s decree.
y “ad eradicationem ejus”, Pagninus, Montanus; “ad eradicationem”, Tigurine version, Vatablus, De Dieu, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
(26) Let judgment be executed speedily upon him.Hence civil authority is added to religious. All these powers were usually entrusted to the provincial administrators, with more or less of reservation, by the Persians. But it is obvious that their combination in the one person of this servant of Tehovah demanded express statement.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
26. Unto death banishment confiscation imprisonment All modes of punishment which any highly civilized State may practice.
Fuente: Whedon’s Commentary on the Old and New Testaments
Ver. 26. The law of the king i.e. Says Bishop Patrick, this decree which was made in favour of the Jews, whereby they were authorized to use the laws of Moses: in any case where these were doubtful, they were to be directed by the king’s ordinances.
REFLECTIONS.1st, Ezra seems, soon after the dedication of the temple, to have returned to court, either to give an account of their proceedings, or to complain of the backwardness of the governors to supply them according to the king’s commission, or to invite more of his brethren to return, since their beginnings were now so prosperous.
1. His character answered his high birth. He was eminent for his learning, especially in the law of God; and as eminent for his practice. His knowledge was not barren and unfruitful; it engaged him to fidelity in doing the will of God, while he earnestly sought deeper discoveries of it; and he was zealously communicative of his spiritual wisdom, in order to teach others how to walk and please God. Note; (1.) Of all learning, scripture learning is most desirable: none beside can make us wise to salvation. (2.) They who would know God’s truth, must search for it as for silver. Idleness and ignorance are necessarily connected. (3.) That is truly profitable knowledge, which is employed in the instruction of others in the good ways of our God. (4.) They who practise what they teach can speak with greater confidence, and may expect success. Little can be hoped from the scribe who sits in Moses’s seat, and saith, and doth not.
2. Having executed successfully his commission at the Persian court, he returned to Jerusalem, bringing with him a number of his brethren, who, hearing of the prosperity of Zion, were desirous to share in it. Though the journey was long, God’s presence and providence comforted and strengthened them, and they arrived safe, after a four months’ journey, at Jerusalem. Note; God’s merciful providence is continually to be acknowledged in all our goings out and comings in: every mercy that we enjoy comes from his good hand.
2nd, We have the honourable commission addressed to Ezra the scribe from the king of Babylon; whose dominions were so extensive, that he assumed the title of King of kings.
1. He gives liberty to all the Jews in his dominions to return to their own land under the conduct of Ezra, who is constituted chief inquisitor into the affairs of the Jewish people, and authorized to take care that the law of God in all things might be observed among them.
2. He sends by him a noble present from himself and his princes, with vessels of silver and gold, to be employed in the service of the temple, as Ezra and his brethren saw most adviseable; and authorizes him to collect from the Jews, who continued to reside in Babylon, whatever free-will offerings they chose to send to the house of God at Jerusalem, to be laid out according to the will of God. Note; (1.) The revealed will of God must be the constant standard of our conduct. (2.) They who are employed in such trusts of public money need be men of tried integrity.
3. He gives him a large order upon his governors, for whatever more might be wanting for the service of God; to maintain which, he would spare no expence, knowing how much it was his interest to engage him as a friend; and how dangerous, by neglect, to provoke him as an enemy. Note; (1.) How will the solicitude of a heathen king to obtain God’s favour rise up in judgment, to reprove the negligence and carelessness of professed christians! (2.) They who are zealous in the cause of God will have generous hearts and open hands.
4. He exempts all the ministers of the sanctuary, from the highest to the lowest, from tribute; as an honourable mark of distinction. However they may now be slighted, there was a time when even heathen kings thought that they ought to be had in honour.
5. Ezra is empowered to nominate magistrates skilled in God’s law over his own people, that no heathen judge might have jurisdiction among them. They were to administer justice, and instruct the ignorant; and all pains and penalties were put in their power to punish the disobedient, even to imprisonment or death. Note; (1.) Magistrates must not bear the sword in vain. (2.) Among the greatest temporal blessings, is an impartial administration of justice according to the law of God.
3rdly, With grateful acknowledgement Ezra interrupts the history, to offer up a pious and thankful ejaculation to his merciful God.
1. For the gracious commission which the Lord had put it into the king’s heart to give him. Note; (1.) In all our blessings, we must look above men and means to the great author of all grace. (2.) If there be a good desire put into the heart, we may be assured that it is from above.
2. For the support and strength with which he had been supplied in negotiating this service. Note; Whatever abilities or natural fortitude we possess, we must ascribe all our success, not to ourselves, but to the support of God’s good grace.
3. For the company that God gave him, inclining his brethren, and the chief of them, to go with him. Note; (1.) It is not our persuasions as ministers, but God’s powerful operative grace upon the heart, that can engage any man to quit this Babylon of the world, to travel to Zion, the mount of God. (2.) It is matter of most unspeakable thankfulness to ministers, when their preaching is made effectual to the engaging of men’s hearts to follow Christ and his gospel.
Fuente: Commentary on the Holy Bible by Thomas Coke
Ezr 7:26 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.
Ver. 26. And whosoever will not do the law of thy God ] In the first place, and then the king’s law, as it is subordinate and subservient to God’s. Obediemus Atridis honesta mandantibus, non aliter, saith he in Euripides (in Iphigenia), If the king command honest things, we will obey him; otherwise not.
Let judgment be executed speedily upon him
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
to banishment: or exclusion from the assembly. Chaldee = to rooting out. Occurs only here.
Fuente: Companion Bible Notes, Appendices and Graphics
whosoever: Ezr 6:11, Dan 3:28, Dan 3:29, Dan 6:26
the law of thy God: 2Ch 30:12
whether it be: Exo 21:1 – Exo 22:31, Lev 20:1-27, Deu 13:1-18
banishment: Chal, rooting out, Psa 52:5
Reciprocal: Ezr 7:14 – according Ezr 7:18 – that do Ezr 10:8 – And that whosoever Neh 13:21 – I will lay Neh 13:25 – smote Jer 30:21 – nobles
Fuente: The Treasury of Scripture Knowledge
Ezr 7:26. Whosoever will not do the law of thy God, &c. They were not allowed to make new laws, but were to see the law of God duly executed, (which is here made the law of the king,) and therefore were intrusted with the sword, 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?