Ezra – Chapter 7

Ezra, a Prepared Man, Verses 1-10

Ezra arrived in Jerusalem about sixty years after the completion of the temple reconstruction. Zerubbabel, Jeshua, Haggai, and Zechariah had passed from the scene, and all the Jews who had returned at the first under the decree of Cyrus. The Persian ruler in Ezra’s day was Artaxerxes Longimanus, who ruled over Persia from B. C. 465-425. The Persian empire was already in its decline, having suffered defeat at the hands of the Greeks in time of Xerxes, the husband of Esther (480 B. C.), but still a century before it was overrun by Alexander the Great.

Ezra introduces himself by recording his pedigree, coming down from the first high priest, Aaron, the brother of Moses, through some of the most noted high priests of Israel. These included Eleazar, who went with Joshua into Canaan; Phinehas, the zealot for God at the fornication of Baal-peor; Hilkiah, the discoverer of the lost book of the law in the temple, and the father of the prophet Jeremiah; Seraiah, who was executed by Nebuchadnezzar; Zadok, the true high priest under David.

He called himself a “ready scribe in the law of Moses,” meaning that he was learned in the law, possessing the ability to interpret it according to the Lord’s will.

Ezra gave the Lord credit for his accomplishments. The king’s permission to go to Jerusalem to organize the temple worship he accredited to “the hand of the Lord his God upon him” He realized that obedience to the Lord keeps him in the hand of the Lord for good (Psa 37:24). This caused the Lord to make Artaxerxes favorable to Ezra’s request.

In the group which departed Babylon with Ezra for Jerusalem were some of the Israelites, though chiefly there seem to have been priests, Levites, including singers and potters, and the Nethinim (temple servants).

The entourage began its preparations for the journey to Jerusalem on new year’s day (about March 25, modern calendar), in the seventh year of Artaxerxes’ reign (about 457 B. C.). They finally arrived in the fifth month of the same year (about August). Their safe arrival will be noted in detail later, but here in the beginning of his account Ezra acknowledges it to have been by the good hand of the Lord on them.

Ezra further shows why the good hand of the Lord was upon him.

He had 1) prepared his heart to seek the law of the Lord; 2) to do the law of the Lord; 3) to teach the law of the Lord to others. Should not this be the aim of every Christian’s life? One seeks God’s law by familiarizing himself with the teaching of the word of God, the Bible. He then should put what he has learned into practice, living by God’s precepts. Finally, he should be capable and ready to teach the things of Christ to others whom he contacts.

Fuente: Garner-Howes Baptist Commentary

Ezra 7

THE KINGS COMMISSION: EZRA DIVINELY GUIDED

NOW after these things. The Bible is not a Book of minute details. One might imagine that this was a reference to an hour later than the conclusion of chapter 6, but it is some sixty years instead, a fact revealed in the phrase, In the reign of Artaxerxes king of Persia!, for Artaxerxes, or the son and successor of Xerxes, was the Greek Macrocheir or the Roman Longimanus.

Zerubbabel was gone, his memory almost forgotten, but Israel remained. Kings have come and kings have gone, but the people of God abide. That is why it happens that though the names of rulers are passed over, the son of Seraiah, Ezra, is given prominence. He represents a permanency. Gods people, like Gods Word, never pass away. The king therefore, here introduced, is subsidiary; his name is called merely to show the part God permitted him to play in the restoration of His people. The figure of prominence and permanence is described instead. Through the four chapters that remain, 7 to 10 inclusive, Ezra will hold the spotlight; he will receive the commission; he will select the companions; he will demand separation.

THE KINGS COMMISSION

It was given to Ezra, the ready scribe. His antecedents are recorded in Ezr 7:1-5. They link him to the family of the high priest. It is not so much an attempt to trace blue blood as it is to prove spiritual descent. Ezra is in the line of Aaron; but after all, the Bible does not major upon physical descent so much as upon mental competence and a surrendered spirit. Evidently Ezra approached both. The text calls him a ready scribe in the Law of Moses; that is, a man well versed in the same, both familiar with his text and competent in its interpretation. What prominent part have such men always played in the spiritual revival; and what possible progress would Gods people have made without the leadership of such!

The kings grants are carte blanche.

The king granted him all his request, according to the hand of the Lord his God upon him (Ezr 7:6).

The copy of the kings letter (Ezr 7:11-20) is a document remarkable in its expression of confidence. Seldom in human history has any king put such trust in a humble subject, and more rarely still in a man of another faith and, in fact, of another people.

Objection has been urged to the character of this commission, saying that it savored of forgery, and sounded little like the language of a man unschooled in Israels terms.

The answer to this objection is easy. In the first place, the decree is marvelously akin to those that had been put forth by the kings predecessors, and to deny its validity would be to doubt, not only the work of Artaxerxes, but of Zerubbabel and Cyrus and others.

Again: It is not to be forgotten that Ezra was in touch with the king, and was doubtless consulted as to what he wanted, and by Ezra the king was made familiar, not alone with their needs, but with their sacrifices and ceremonies as well.

Intelligent sovereigns seldom put such absolute confidence in men as Artaxerxes here expresses without first having cultivated their acquaintance. Particularly is this true when they are to be entrusted not alone with their own personal religious and national affairs, but with great treasures, as recorded in Ezr 7:20-21; still less common is it for a king to entrust the execution of law to appointees of whom he has but partial knowledge (see Ezr 7:25-26). The truth is that in all such movements, mutual understanding and mutual confidence provide a basis for big endeavors.

Ezra keenly and properly appreciated this favor. His language is significant in the last degree (Ezr 7:27-28). Seldom in Scripture is such abruptness met as here without a word of warning, in fact, without those ordinary explanations that pave the way. He bursts into a veritable shout of praise:

Blessed be the Lord God of our fathers, which hath put such a thing as this in the kings heart, to beautify the house of the Lord which is in Jerusalem:

And hath extended mercy unto me before the king, and his counsellors, and before all the kings mighty princes. And I was strengthened as the hand of the Lord my God was upon me, and I gathered together out of Israel chief men to go up with me.

There are two classes of people who stoutly maintain they have Divine guidance in all that they do. The first class is that all-too-common company who mistake their easily-stirred emotions for the workings of the Spirit, and who imagine that every word they speak and every act they do is Spirit-guided, and who are extremely vocal concerning the known will of the Lorda class of spiritual irresponsibles as a rule. Such people constitute a company within the church, and their explanation is largely temperamental. These are the people who make the rise of cults easy, and account for the success of those dramatic, emotional and spectacular leaders who are forever starting new movements, and whose chief results are large crowds, fine collections, and disturbed churches.

Over against this class is another company, spiritually represented by Ezra, who saw in the spiritually-enforced favor of kings, and in the clear progress of Gods cause in the earth, the providential hand of the Father Himself effecting it all; and who, humbled by these evidences of Divine love and grace, gratefully acknowledged Gods hand and gave Him the glory. Such men are the salt of the earth, exponents of the true faith, and lights in the world.

The 8th chapter brings us to

THE SCRIBES COMPANIONS

It is in order to call attention to three features of these companions: They were the chief sons of their father; they were reinforced by religious leaders; these leaders were entrusted with the kings treasures.

They were the chief sons of their father!

These are now the chief of their fathers, and this is the genealogy of them that went up with me from Babylon, in the reign of Artaxerxes the king.

Of the sons of Phinehas; Gershorn: of the sons of Ithamar; Daniel: of the sons of David; Hat tush.

Of the sons of Shechaniah, of the sons of Pharosh; Zechariah: and with him were reckoned by genealogy of the males an hundred and fifty.

Of the sons of Pahathmoab; Elihoenai the son of Zerahiah, and with him two hundred males.

Of the sons of Shechaniah; the son of Jahaziel, and with him three hundred males.

Of the sons also of Adin; Ebed the son of Jonathan, and with him fifty males.

And of the sons of Elam; Jeshaiah the son of Athaliah, and with him seventy males.

And of the sons of Shephatiah; Zebadiah the son of Michael, and with him fourscore males.

Of the sons of Joab; Obadiah the son of Jehiel, and with him two hundred and eighteen males.

And of the sons of Shelomith; the son of Josiphiah, and with him an hundred and threescore males.

And of the sons of Bebai; Zechariah the son of Bebai, and with him twenty and eight males.

And of the sons of Azgad; Johanan the son of Hakkatan, and with him an hundred and ten males.

And of the last sons of Adonikam, whose names are these, Eliphelet, Jeiel, and Shemaiah, and with them threescore males.

Of the sons also of Bigvai; Uthai, and Zabbud, and with them seventy males (Ezr 8:1-14).

In life there are certain sons, descendants of great sires, who seem to inherit from a fathers ability, and who hold first place among their fellows. It is often said, and quite often truly, that the sons of great men are seldom a success, but just as there are exceptions to all rules, so here. In practically every notable family there is one son or grandson who will exhibit the qualities of his great sire, and become himself a leader. Such men are conspicuous in the business life in every great city, leaders in its social affairs, and ofttimes capable officers in the church of God.

This list of almost unpronounceable names represents a company of that character, and Ezra illustrates the definiteness of Divine guidance in associating them with him in the return to Jerusalem, and the discharge of the great tasks that lay ahead of him and of them. The man who can wisely choose official leaders and associate fellows of ability, poise and loyalty, with himself is commonly a success.

Ezras cause was reinforced by his selection of definite religious leaders.

And I gathered them together to the river that runneth to Ahava; and there abode we in tents three days: and I viewed the people, and the priests, and found there none of the sons of Levi.

Then sent I for Elieser, for Ariel, for Shemaiah, and for Elnathan, and for Jarib, and for Elnathan, and for Nathan, and for Zechariah, and for Meshullam, chief men; also for Joiarib, and for Elnathan, men of understanding.

And I sent them with commandment unto Iddo the chief at the place Casiphia, and I told them what they should say unto Iddo, and to his brethren the Nethinims, at the place Casiphia, that they should bring unto us ministers for the house of our God.

And by the good hand of our God upon us they brought us a man of understanding, of the sons of Mahli, the son of Levi, the son of Israel; and Sherebiah, with his sons and his brethren, eighteen;

And Hashabiah, and with him Jeshaiah of the sons of Merari, his brethren and their sons, twenty;

Also of the Nethinims, whom David and the princes had appointed for the service of the Levites, two hundred and twenty Nethinims: all of them were expressed by name (Ezr 8:15-20).

No cause undertaken in the Name of the Lord will eminently succeed apart from the direction of those who are spiritually devoted. It has long been the custom of men to speak contemptuously of priest, prophet and preacher, but if history has illustrated anything, it is that Gods work rests with their leadership. Ministers for the house of God are an absolute essential for the success of His cause. This is not because God could not move without them, but rather because He has elected to move with them and even through them.

Paul in his Epistle to the Corinthians reminds us that After that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe (1Co 1:21). Lest that men should charge God with folly in making His cause to rest with ministers, let it not be forgotten that the Apostle further remarks. The foolishness of God is wiser than men (1Co 1:25); in fact, if our knowledge of Gods reasons were greater, we would discover that there is no foolishness with Him; that every agency of His appointing represents perfect wisdom, and that when Christ ascended up on high, He rested His cause with apostles, prophets, evangelists, pastors and teachers (Eph 4:11), that His objectsthe perfecting of the saints, * * the work of the ministry, * * the edifying of the body of Christwere the better assured.

These companions in labor were trusted with the entire treasure.

Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of him a right way for us, and for our little ones, and for all our substance.

For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him.

So we fasted and besought our God for this: and He was intreated of us.

Then I separated twelve of the chief of the priests, Sherebiah, Hashabiah, and ten of their brethren with them,

And weighed unto them the silver, and the gold, and the vessels, even the offering of the house of our God, which the king, and his counsellors, and his lords, and all Israel there present, had offered:

I even weighed unto their hand six hundred and fifty talents of silver, and silver vessels an hundred talents, and of gold an hundred talents;

Also twenty basons of gold, of a thousand drams; and two vessels of fine copper, precious as gold.

And I said unto them, Ye are holy unto the Lord; the vessels are holy also; and the silver and the gold are a freewill offering unto the Lord God of your fathers.

Watch ye, and keep them, until ye weigh them before the chief of the priests and the Levites, and the chief of the fathers of Israel, at Jerusalem, in the chambers of the house of the Lord.

So took the priests and the Levites the weight of the silver, and the gold, and the vessels, to bring them to Jerusalem unto the house of our God.

Then we departed from the river of Ahava on the twelfth day of the first month, to go unto Jerusalem: and the hand of our God was upon us, and He delivered us from the hand of the enemy, and of such as lay in wait by the way.

And we came to Jerusalem, and abode there three days.

Now on the fourth day was the silver and the gold and the vessels weighed in the house of our God by the hand of Meremoth the son of Uriah the priest; and with him was Eleazar the son of Phinehas; and with them was Jozabad the son of Jeshua, and Noadiah the son of Binnui, Levites;

By number and by weight of every one: and all the weight was written at that time.

Also the children of those that had been carried away, which were come out of the captivity, offered burnt offerings unto the God of Israel, twelve bullocks for all Israel, ninety and six rams, seventy and seven lambs, twelve he goats for a sin offering: all this was a burnt offering unto the Lord (Ezr 8:21-35).

In this matter who will question the Divine guidance of Ezra? The country through which they would pass was infested with roving bands of Bedouins, who would not hesitate to attack and rob, if, as was extremely likely, news should leak to them that a rich caravan was making its way to Jerusalem. Ezra would not depend upon an armed escort, because such seemed to him to be a distrust of God. However, that he should commit this great treasure to these priests indicated at once his confidence in their character, and even his shrewdness of method. Ministers as a class are poor, and seldom indeed is it that any one attempts to hold them up and rob them. The Old Testament priest was proverbially without accumulated riches, and even the bandit was less likely to attack him.

Then again, it seems to be a fact that men never drift so far from God as to lose all sense of the sacred, and become utterly indifferent to the spiritual, and it is doubtful if the highwayman would attack, if he knew it, a man under Divine appointment. Ezra, therefore, reveals a marvelous combination of trust in God, with sound reasoning as to the best method of least tempting the greedy godless, and most honoring the man in office of Divine appointment. Mark the fact fully recorded that his faith was disappointed in nothing. The trip was safely made, and the men to whom this treasure was committed accounted for the last ounce of the same.

Their safe arrival was celebrated by the sacrifices that signified a full consecration to the God of Israel, and prophesied the coming sacrifice of the ages, the Son of God an offering for sin. And they delivered the kings commissions unto the kings lieutenants, and to the governors on this side the river: and they furthered the people, and the house of God (Ezr 8:36).

THE CALL TO SEPARATION

The 9th chapter gives a full and faithful record of the compromised conduct of the remnant.

These sinful coalitions brought sorrow to Ezra.

Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.

For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of those lands: yea, the hand of the princes and rulers hath been chief in this trespass.

And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied.

Then were assembled unto me every one that trembled at the words of the God of Israel, because of the transgression of those that had been carried away; and I sat astonied until the evening sacrifice (Ezr 9:1-4).

That this condition was contrary to the Law of God no instructed Israelite could doubt. That reason could defend this violation of revelation none dared assert. It was the natural revolt against exclusiveness. Why live among a people and not become of them? Why attempt to continue an existence in the state and not identify yourself with the same? Is it not better to find a middle ground with your possible opponents than to be at war with them, or even at outs? Is not the inclusive policy better than the exclusive one?

If such reasonings characterize the church of today, and is eloquently indulged in by ecclesiastical leaders, so much so that we no longer have an exclusive Gospel nor even an exclusive Christ, and no longer an exclusive church, was it surprising that ancient Israel should lapse after a kindred manner, and defend their conduct with a fervor equal to that of present-day ecclesiastics?

However, the text reports the deep feeling of Ezra the scribe when this matter was brought to his attention, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied (Ezr 9:3). Such conduct cannot be understood by the shallow soul. The man of unwavering conviction is always an enigma to certain of his fellows. He who would walk by the Word would necessarily become a madman in the eyes of the world, and even an unhappy extremist in the eyes of an apostate church; but let it be noted that the cause of God always retains its true advocates, and whenever such a leader is raised up, there will assemble unto him those that tremble at the words of the God of Israel, and who fear when the same is transgressed; and that company will provide a prayer band and go with their leader into the Divine Presence and there abide until the Divine Law has been rediscovered in answer to prayer.

Then were assembled unto me every one that trembled at the words of the God of Israel, because of the transgression of those that had been carried away; and I sat astonied until the evening sacrifice.

And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the Lord my God,

And said, O my God, I am ashamed and blush to lift up my face to Thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heavens.

Since the days of our fathers have we been in a great trespass unto this day: and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day.

And now for a little space grace hath been shewed from the Lord our God, to leave us a remnant to escape, and to give us a nail in His holy place, that our God may lighten our eyes, and give us a little reviving in our bondage.

For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem.

And now, O our God, what shall we say after thist for we have forsaken Thy commandments.

Which Thou hast commanded by Thy servants the prophets, saying, The land, unto which ye go to possess it, is an unclean land, with the filthiness of the people of the lands, with their abominations, which have filled it from one end to another with their uncleanness.

Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their wealth for ever; that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever.

And after all that is come upon us for our evil deeds, and for our great trespass, seeing that Thou our God hast punished us less than our iniquities deserve, and hast given us such deliverance as this;

Should we again break Thy commandments, and join in affinity with the people of these abominations? wouldest not Thou be angry with us till Thou hadst consumed us, so that there should be no remnant nor escaping?

O Lord God of Israel, Thou art righteous: for we remain yet escaped, as it is this day: behold, we are before Thee in our trespasses: for we cannot stand before Thee because of this (Ezr 9:4-15).

Exclusiveness is not acceptable to the world, but has always been and will forever remain the will of God. The present paralyzed state of the church is due to the fact that it has made friendship with the world; in truth, has become married to the same.

If two thousand years ago, when the church was in its comparative youth and still entertained a large degree of spiritual purity, Paul had occasion to write to the Corinthians,

Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?

And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?

And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be My people.

Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing: and I will receive you,

And will be a Father unto you, and ye shall be My sons, and daughters, saith the Lord Almighty (2Co 6:14-18),

how much more now, when the coalition between believers and non-believers is such that the very world itself is being welcomed into the body of the church, and the church is daily giving itself to the conduct of the world.

The sight of Ezras tears effected penitent confession.

Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore.

And Schechaniah the son of Jehial, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing.

Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my lord, and of those that tremble at the commandment of our God; and let it be done according to the Law.

Arise; for this matter belongeth unto thee: we also will be with thee: be of good courage, and do it (Ezr 10:1-4)

Is it not true that the spiritual leader often determines the spiritual state of those led? Is it not true that when he gets right the result is felt in the entire body? Is it not a fact that the need of the present hour is not so much a revival among the churches as a revival among the ministers? Peter had to be recovered to his fellowship with Christ before the Pentecost could come.

The reform that followed was great and genuine.

Then arose Ezra, and made the chief priests, the Levites, and all Israel, to swear that they should do according to this word. And they sware.

Then Ezra rose from before the house of God, and went into the chamber of Johanan the son of Eliashib: and when he came thither, he did eat no bread, nor drink water: for he mourned because of the transgression of them that had been carried away.

And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity, that they should gather themselves together unto Jerusalem.

And that whosoever would not come within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation of those that had been carried away.

Then all the men of Judah and Benjamin gathered themselves together unto Jerusalem within three days.

It was the ninth month, on the twentieth day of the month; and all the people sat in the street of the house of God, trembling because of this matter, and for the great rain.

And Ezra the priest stood up, and said unto them, Ye have transgressed, and have taken strange wives, to increase the trespass of Israel.

Now therefore make a confession unto the Lord God of your fathers, and do His pleasure: and separate yourselves from the people of the land, and from the strange wives.

Then all the congregation answered and said with a loud voice, As thou hast said, so must we do.

But the people are many, and it is a time of much rain, and we are not able to stand without, neither is this a work of one day or two: for we are many that have transgressed in this thing.

Let now our rulers of all the congregation stand, and let all them which have taken strange wives in our cities come at appointed times, and with them the elders of every city, and the judges thereof, until the fierce wrath of our God for this matter be turned from us.

Only Jonathan the son of Asahel and Jahasiah the son of Tikvah were employed about this matter: and Meshullam and Shabbethai the Levite helped them.

And the children of the captivity did so. And Ezra the priest, with certain chief of the fathers, after the house of their fathers, and all of them by their names, were separated, and sat down in the first day of the tenth month to examine the matter.

And they made an end with all the men that had taken strange wives by the first day of the first month.

And among the sons of the priests there were found that had taken strange wives: namely, of the sons of Jeshua the son of Jozadak, and his brethren; Maaseiah, and Eliczer, and Jarib, and Gedaliah.

And they gave their hands that they would put away their wives; and being guilty, they offered a ram of the flock for their trespass.

And of the sons of Immer, Hanani, and Zebadiah.

And of the sons of Harim; Maaseiah, and Elijah, and Shemaiah, and Jehiel, and Uzziah.

And of the sons of Pashur; Elioenai, Maaseiah, Ishmael, Nethaneel, Jozabad, and Eldsah.

Also of the Levites; Jozabad, and Shimei, and Kelaiah, (the same is Kelita,) Pethahiah, Judah, and Eliezer.

Of the singers also; Eliashib: and of the porters; Shallum, and Telem, and Uri.

Moreover of Israel: of the sons of Parosh; Ramiah, and Jeziah, and Malchiah, and Miamin, and Eleazar, and Malchijah, and Benaiah.

And of the sons of Elam; Mattaniah, Zechariah, and Jehiel, and Abdi, and Jeremoth, and Eliah.

And of the sons of Zattu; Elioenai, Eliashib, Mattaniah, and Jeremoth, and Zabad, and Aziza.

Of the sons also of Bebai: Jehohanan, Hananiah, Zabbai, and Athlai.

And of the sons of Bani; Meshullam, Malluch, and Adaiah, Jashub, and Sheal, and Ramoth.

And of the sons of Pahathmoab; Adna, and Chelal, Benaiah, Maaseiah, Mattaniah, Bezaleel, and Binnui, and Manasseh.

And of the sons of Harim; Eliezer, Ishijah, Malchiah, Shemaiah, Shimeon,

Benjamin, Malluch, and Shemariah.

Of the sons of Hashum; Matteniah, Mattathah, Zabad, Eliphelet, Jeremai, Manasseh, and Shimei.

Of the sons of Bani; Maadai, Amram, and Uel, Benaiah, Bedeiah, Chelluh,

Vaniah, Meremoth, Eliashib,

Mattaniah, Mattenai, and Jaasau,

And Bani, and Binnui, Shimei,

And Shelemiah, and Nathan, and Adaiah,

Machnadebai, Shashai, Sharai,

Azareel, and Shelemiah, Shemariah,

Shallum, Amariah, and Joseph.

Of the sons of Nebo; Jeiel, Mattithiah, Zabad, Zebina, Jadau, and Joel, Benaiah.

All these had taken strange wives: and some of them had wives by whom they had children (Ezr 10:5-44).

We are told that Mussolini is now demanding that the government have entire control of education in Italy. Beyond all question, in America the Russian propaganda of infidelity is also marking progress as it is in practically every country in the world. The time may come when parents will not be consulted by the government as to the character of the education to be accorded their own children, and when the Church of God will be ignored and its rules and regulations relegated to the ash heap of antiquities. When that time arrives, the Anti-christ will come with it. A government without religion is not only godless in name, but destined to be graceless in character. The king or president who favors the church is the conservator of civic morals.

The finest thing that can come to any nation on earth is repentance of its sins, and the determination to cease from them. With this condition rests not alone the redemption of the individual, but the redemption of the State.

Fuente: The Bible of the Expositor and the Evangelist by Riley

CRITICAL AND EXPLANATORY NOTES.] We now enter upon the second and concluding part of this book, which treats of the return of certain Jews from Babylon to Jerusalem under Ezra, and the reformation which he accomplished amongst the people (chap. Ezr. 7:10). The first section of this part gives the history of the return of Ezra and his company from Babylon to Jerusalem, with the names of the chief of their fathers and the numbers of the respective families (chaps. 7 and 8). The present chapter contains(i.) The genealogy of Ezra and a brief statement of his journey with others to Jerusalem (Ezr. 7:1-10). (ii.) The commission given by Artaxerxes the king to Ezra (Ezr. 7:11-26). (iii.) Ezras praise to God for the favours received from the king (Ezr. 7:27-28).

Ezr. 7:1. Now after these things] Fifty-seven years had elapsed since the events recorded in the close of the preceding chapter. Such gaps, as Schultz observes, the ancient sacred history has again and again; it is silent respecting the times between Joseph and Moses, respecting the time passed by the generation rejected of God in the wilderness, respecting the time of the exile. There was lacking in these times useful material calculated for the edification of the congregation. Artaxerxes king of Persia] Heb. Artachshasta. Artaxerxes Longimanus, son of Xerxes and grandson of Darius, is meant. Ezra the son of Seraiah] Ezra was probably the great-great-grandson of Seraiah; for the high priest Jeshua, who had gone to Jerusalem seventy-eight years before with Zerubbabel, was a grandson of Seraiah. One hundred and thirty years had already passed since the execution of the latter (2Ki. 25:18-21) in the year 588.Schultz. According to the usage of the writers of Scripture, every descendant is designated a son, and every progenitor, a father.

Ezr. 7:1-5] A number of generations are not mentioned between Ezra and Aaron. Three names are omitted between Ezra and Seraiah (Ezr. 7:1), and in Ezr. 7:3 six members of the line are passed over between Azariah and Meraioth (according to 1Ch. 6:7-10), without doubt only for the sake of brevity, as is frequently the case in the longer genealogies.

Ezr. 7:6. A ready scribe in the law of Moses] The word means in older works writer or secretary; but even as early as Jer. 8:8, the lying pen of the is spoken of, and here therefore has already attained the meaning of one learned in the Scripture, one who has made the written law a subject of investigation. Ezra is, however, the first of whom the predicate , is used as a title.Keil. Which the Lord God of Israel had given] It thoroughly accords with the piety of Ezra to regard and speak of the law as the gift of God. And the king granted him all his request] The question how this favouring of Ezra is related to the writing of Artaxerxes given in chap. 4, is best answered by the fact that Ezras journey occurred somewhat later, that Artaxerxes, since he had been moved to that writing by his officials, had paid more attention to the Jews, and that he furthered Ezras journey in order to strengthen the Jewish congregation; perhaps also in order to show thereby that he actually was ready to be as just as possible, notwithstanding the prohibition issued respecting the walls of the city. It is shown then by this approval that he would perhaps recall at a suitable time even that prohibition which indeed had been issued at first only provisionally.Schultz. According to the hand of the Lord his God upon him] This expression is found only here and in Ezr. 7:9; Ezr. 7:28; Ezr. 8:18; Neh. 2:8; Neh. 2:18; and with slight variations in chap. Ezr. 8:22; Ezr. 8:31; and it signifies, according to the favour and furtherance which God had granted to him.

Ezr. 7:7. And there went up some of the children of Israel] &c. (Comp. chap. Ezr. 2:70.)

Ezr. 7:9. For upon the first day of the first month] &c. The journey occupied exactly four months, which seems an unnecessarily long time. The direct distance of Babylon from Jerusalem, says Rawlinson, is no more than about five hundred and twenty miles; and it may therefore seem surprising that the journey should have occupied four months. But no doubt the route followed was that circuitous one by Carchemish and the Orontes valley, which was ordinarily taken by armies or large bodies of men, and which increased the distance to about nine hundred miles. Still the time occupied is long, and must be accounted for by the dangers alluded to in chap. Ezr. 8:22; Ezr. 8:31, which may have necessitated delays and detours to avoid conflicts. Moreover, we read of one rest of three days by the river of Ahava (chap. Ezr. 8:15), and there might have been other rests during the journey.

Ezr. 7:12. Artaxerxes, king of kings] One of the recognised titles of the Persian monarchs, to whom were subject a number of tributary sovereigns. Perfect peace] Peace has been supplied by the translators of the A.V., and that improperly, in the opinion of some Hebraists. The explanation of (from = to complete) is difficult. Fuerst says it is the passive participle. Keil is inclined to regard it as an adverb used adjectively: To the scribe in the law of God perfectly, for the perfect scribe, &c., corresponding with the translation of the Vulgate, doctissimo. The correct meaning is probably that which is given in the margin of the A.V., Unto Ezra the priest, a perfect scribe of the law of the God of heaven. And at such a time] Rather: et cetera, and so forth. (Comp. chap. Ezr. 4:11.) The letter of the king is given in the Chaldee original.

Ezr. 7:14. His seven counsellors] constituted the supreme court of the kingdom. (Comp. Est. 1:14.) To inquire concerning Judah] &c. Probably the commission was general to inquire into the state of the province. According to Xenophon (Cyrop. VIII., vi. 16), it was a part of the Persian system for the king to send an officer once a year into each province to inspect and report upon it.Rawlinson. According to the law of thy God] &c. i.e. righteously and justly, according to the principle of thy religion.

Ezr. 7:15-16. And to carry the silver and gold] &c. Three kinds of offerings for the Temple are here spoken of: 1st, the gifts of the king and his counsellors for the service of the God of Israel; 2d, 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; 3d, the freewill offerings of his fellow-countrymen.Keil.

Ezr. 7:20. Out of the kings treasure house] i.e. the royal treasury. The Persian system of taxing the provinces through the satraps involved the establishment in each province of at least one local treasury. Such treasuries are mentioned occasionally in Greek history (see Arrian, Exp. Alex. I. 17; III. 18, 19, &c.).Rawlinson.

Ezr. 7:22. Here the limit is stated which the treasurers were not to exceed in their grants to Ezra. An hundred talents of silver] According to Bishop Cumberlands computation of the Hebrew silver talent, this would amount to about 35,350. According to Dr. Arbuthnots tables it would amount to 34,218, 15s. But according to Mr. R. S. Poole (Dict. of the Bible, articles, Money, and Weights and Measures), it would be as much as 40,000. But it is not certain that the Hebrew talent was meant. An hundred measures of wheat] Margin: Chald. cors. Cor is the later word for homer. It was equal to ten ephas or baths, almost two bushels (1Ki. 5:11; Eze. 45:14). The bath was equal to seven and a half gallons, according to Dr. Arbuthnot; but, according to the Rabbinists, to between four and five gallons, while, according to Josephus, it was between eight and nine gallons. Wheat, wine, oil, and salt] were required by the Jews for their meat offerings; and as the Persian tribute was paid partly in money and partly in kind, the treasuries would be able to supply them as readily as they could furnish money.

Ezr. 7:23. Let it be diligently done] Keil translates, completely done. So does Schultz also. Why should there be wrath] &c. (Comp. Ezr. 6:10.)

Ezr. 7:24. We also certify you] or, and to you it is made known. The treasurers which are beyond the river are still addressed. Or ministers] Rather, and ministers. The expression comprises any servants of the Temple who might have been omitted in the classes enumerated.Keil. It shall not be lawful to impose] &c. In this respect the decree of Artaxerxes was, more favourable to the Jews than those of all previous Persian monarchs. Toll, tribute, or custom] (See notes on chap. Ezr. 4:13.)

Ezr. 7:25. That is in thine hand] i.e. which thou possessest. All the people that are beyond the river] is limited to Israelites or Jews by the following clause, all such as know the laws of thy God. And teach ye them that know them not] These words do 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.

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.Keil.

Ezr. 7:27-28. Blessed be the Lord God of our fathers] &c. This abrupt transition from the words of Artaxerxes to those of Ezra may be compared with the almost equally abrupt change in Ezr. 6:6. The language alters at the same time from Chaldee to Hebrew, continuing henceforth to be Hebrew till the close of the book.Rawlinson.

Ezr. 7:28. And hath extended mercy unto me before the king] i.e. hath awakened in him such a kind disposition towards me. And I gathered together] &c. Ezra regards this as a result of his being strengthened. Chief men to go up with me] These chief men being heads of households, their families would accompany them to the land of their fathers.

EZRA THE DISTINGUISHED

(Ezr. 7:1-10)

In this paragraph Ezra appears before us as

I. A man of distinguished ancestry. Now after these things, in the reign of Artaxerxes, king of Persia, Ezra the son of Seraiah, the son of Azariah, &c. (Ezr. 7:1-5). He was able to trace his pedigree up to Aaron the high priest; and he was descended from the heads of that line. To have descended from godly progenitors is a blessing of incalculable worth. This blessing comprises

1. The inspiration of noble examples.

2. The inheritance of excellent constitutional moral tendencies. (a).

3. The rich results of parental prayers. (b).

My boast is not that I deduce my birth
From loins enthroned, and rulers of the earth;
But higher far my proud pretensions rise
The son of parents passed into the skies.

Cowper.

II. A man of distinguished attainments.

1. Here are distinguished attainments. This Ezra was a ready scribe. This does not mean merely a ready writer; but, as Bishop Patrick observes, he calls himself a scribe, from his declaring and explaining the things contained in the Scriptures. The word in the original signifies one skilled and learned in that which was the Book by way of eminence, a teacher and expounder of it; and he was a ready scribe, because he was peculiarly expert and understanding in the law, both in matters which related to the priesthood, and to the civil authority.

2. Distinguished attainments in a great subject. He was a ready scribe in the law of Moses. Ezra was famous for his learning and skill, not in any trivial matters, or in things of inferior importance, but in themes and things of the most vital and enduring interest. He was mighty in the Scriptures. And, passing over the Jewish traditions concerning him in this respect, we may observe, quoting the words of Bishop Hervey, that the pointed description of Ezra (Ezr. 7:6) as a ready scribe in the law of Moses, repeated in 11, 12, 21, added to the information concerning him that he had prepared his heart to seek the law of the Lord, and to do it, and to teach in Israel statutes and judgments (Ezr. 7:10), and his commission to teach the laws of his God to such as knew them not

(25), and his great diligence in reading the Scriptures to the people, all give the utmost probability to the account which attributes to him a corrected edition of the Scriptures, and the circulation of many such copies. The books of Nehemiah and Malachi must indeed have been added later, possibly by Malachis authority. (c).

3. Distinguished attainments in a great subject by a great Author. He was a ready scribe in the law of Moses, which the Lord God of Israel had given. In the estimate of Ezra, the law was not a human code which originated with Moses; the Scriptures were not merely the richest treasures of their national literature, which had required many ages for their accumulation. They had God for their author; they were His special gift to His chosen people; they were sacred things to this earnest and reverent student of them.

III. A man in the enjoyment of distinguished favour. This Ezra went up from Babylon, and the king granted him all his request. It is probable that the officers of the Persian government in Syria were not faithfully and fully carrying out the decree of Darius as regards the grant of supplies for the Jewish worship at Jerusalem (chap. Ezr. 6:9-10), and that Ezra, representing the elders of the Jews, requested the king to issue new commands concerning them; for the commission of Ezra from the king provides fully for these things (Ezr. 7:15-23). His request seems also to have been for permission for himself to go up to Jerusalem, and for all such as were disposed to accompany him, that they might be allowed to do so. And this pious and patriotic scribe stood so high in the estimation of Artaxerxes that the king granted him all his request. That he should enjoy so much of the confidence and favour of such a monarch as Artaxerxes is a valuable testimony to the worth of Ezra. The kings favour is toward a wise servant.

IV. A man of distinguished influence. And there went up some of the children of Israel, and of the priests, &c. (Ezr. 7:7). Ezra was trusted not only by the king and his counsellors, but by his own countrymen also, with whom he had great influence. This influence was over

1. Various classes of men. Priests, Levites, people of the other tribes, not set apart for religious services, and Nithinim, accompanied him to Jerusalem from Babylon.

2. Large numbers of men. Of all classes there were upwards of 1770 adult males in the party which went up to Jerusalem with Ezra; so that the total, including wives, children, and servants, would probably be from 8000 to 9000 souls. (d).

V. A man of distinguished success. We have an example of this in his journey from Babylon to Jerusalem. He came to Jerusalem in the fifth month, which was in the seventh year of the king. For upon the first, &c. (Ezr. 7:8-9). This journey was

1. Long. About nine hundred miles by the route which they probably pursued.

2. Difficult. It was by no means an easy matter to conduct so large a number of persons, including many women and little ones, through so long a journey in those times and countries. (Comp. chap. Ezr. 8:21.)

3. Perilous. They were in danger of being attacked by Arabian freebooters, by whom the country through which they had to travel was infested. (Comp. chap. Ezr. 8:22; Ezr. 8:31.)

4. Successful. On the first day of the fifth month came he to Jerusalem, according to the good hand of his God upon him.

VI. A man of distinguished aim. Ezra had prepared his heart to seek the law of the Lord, &c. (Ezr. 7:10). We see that he aimed at

1. The acquisition of the highest knowledge. He had preparedset or fixedhis heart to seek the law of the Lord. He resolutely sought thoroughly to know the Scriptures.

2. The practice of the highest knowledge. And to do it. He endeavoured to conform his life to the law of Jehovah. (e).

3. The importation of the highest knowledge. And to teach in Israel statutes and judgments. By both precept and example he strove to bring the people to know and obey the Divine law. We must know ourselves what we would teach others; and if we would teach with practical effect, we must ourselves practise what we teach.

VII. A man of distinguished blessing. The king granted him all his request, according to the hand of the Lord his God upon him. Came he to Jerusalem, according to the good hand of his God upon him.

1. The blessing of God rested upon him. By reason of it he was protected in journeyings, and prospered in his undertakings.

2. The blessing of God was acknowledged by him. He traced his successes to their First Cause; and gratefully acknowledged the gracious providence of God in his life. (f)

We are all recipients of the manifold blessings of God; let us also heartily recognise them as such, and gratefully bless the Giver.

ILLUSTRATIONS

(a) If you plant seeds for apple-stalks, you are obliged to graft every one of them; but if you take from a good apple-tree a cutting, it will grow up and bear the same kind of fruit which that tree bears. Now, I do not say that literally there is a transfer of qualities from parents to children, as there is a literal transfer of fruit from the original tree to the tree which is produced from a cutting, so that the apples are greenings or pippins according to the stock from which they sprung; but I believe it is substantially like that. I believe it is in the power of father and mother to rear the child so that from its earliest periods it shall be drawn by the Spirit of God.H. W. Beecher.

Your father was a holy man,will you undertake to break the line of a holy succession? Ought not the fame of his holiness to awaken your own religious concern? Are you prepared to make yourself the turning-point in the line of a pious ancestry? Beware lest you say in effect, For generations my fathers have trusted in God and looked to Him for the light of their lives, but now I deliberately disown their worship and turn away from the God they loved. This you can say if you be so minded. God does not force Himself upon you. You may start a pagan posterity if you please.Joseph Parker, D.D.

(b) Though God has not bound Himself to hear the prayers of any one for the salvation of the soul of another, yet He frequently does so; and hence perhaps, though grace does not run in the blood, yet we frequently see it runs in the line. Many more of the children of Gods children prove gracious than those of others.Dr. Ryland.

(c) That is a good day in which you learn something new of the Bible. Do not keep treading around in just the same place, reading the same Psalms of David over and over again because they are short, while you neglect other portions of the Gospel. If your friend writes you a letter written on four sides of a letter-sheet, you do not stop after you have read the first page. You do not treat him well unless you read the second page, the third page, and the fourth page, as well as the first. God our Father has written us a very long letter, all full of affection and counsel; and what a mean thing it is if we only read one or two of the pages when all of them demand our attention. How many verses could you quote to me from Obadiah, or Habakkuk, or Nahum, or Leviticus? Not one. Find out what part of the Bible you know the least about, and study it. Do not spend your entire time under one tree when there is around about you a great orchard.T. De Witt Talmage, D.D.

(d) The greatest works that have been done, have been done by the ones. The hundreds do not often do much, the companies never do; it is the units, just the single individuals that, after all, are the power and the might. Take any Churchthere are multitudes in it; but it is some two or three that do the work. Look on the Reformation!there might be many reformers, but there was but one Luther: there might be many teachers, but there was but one Calvin. Look ye upon the preachers of the last age, the mighty preachers who stirred up the churches!there were many coadjutors with them; but, after all, it was not Whitefields friends, nor Wesleys friends, but the men themselves, that did it. Individual effort is, after all, the grand thing. A man alone can do more than a man with fifty men at his heels to fetter him. Look back through all history. Who delivered Israel from the Philistines?it was solitary Samson. Who was it gathered the people together, to rout the Midianites?it was one Gideon, who cried, The sword of the Lord and of Gideon! Who was he that smote the enemy?It was Shamgar, with his ox-goad; or it was an Ehud, who, with his dagger, put an end to his countrys tyrant. Separate menDavids with their slings and stoneshave done more than armies could accomplish.C. H. Spurgeon.

(e) I ask you to remember, at home, in the shop, and in the counting-house, that you are epistles of Christ; and that in your spirit, habits, and character, His very thoughts are to be translated into forms which common men can read and understand. You would condemn with heaviest censure the presumptuous hand which wilfully corrupted the text of the printed book in which the acts and thoughts of God are preserved for the instruction of the world; you would condemn with censure hardly less severe the carelessness which should omit chapter after chapter, and give false readings instead of true. But you are the living revelation of God to mankind. Through you it is meant that the Holy Ghost should speak, not in mere words, but in acts, which are more intelligible and emphatic than words. The very life of the Spirit of God is intended to be manifest in your conduct, as the life of a plant is manifested in the flower, and the life of a tree in the fruit. Are you giving a true revelation to mankind, or are you perverting, corrupting, falsifying it?

Your religious emotions irreligious men can know nothing of, but your virtues and vices are a language plain and familiar to them as their mother tongue. They can read these without note or comment. They can judge of the Divine inspiration of these without any argument from miracles. As the style of a great artist is recognised in the drawing and colouring of his pictures; as the genius of Mozart or Beethoven may be known at once by the movement of the melody and the flowing sweetness or mysterious complexity of the chorus, soif you are really Gods workmanshipthere ought to be the manifested impress of the Divine hand in your character, and to those who know you well, your life ought to be plainly the revelation of a Divine idea.R. W. Dale, M.A., D.D.

(f) When men have had a successful season in merchandise, they are apt to attribute it to their own acumen or their partners in business. When men have had a successful season in husbandry, they attribute it to the phosphates used, or to the agricultural journal that gave them the right kind of information. How seldom it is that men first of all go to the Lord, who is the owner of the field, and who presides over all merchandise, and who gives us all our worldly as well as our spiritual success!T. De Witt Talmage, D.D.

STUDYING, PRACTISING, AND TEACHING THE SACRED SCRIPTURES

(Ezr. 7:10)

The conduct of Ezra as described here is eminently worthy of imitation. Let us contemplate its chief features

I. The acquisition of Divine truth for himself. For Ezra had prepared his heart to seek the law of the Lord. In aiming at the attainment of a knowledge of the Divine law, Ezra adopted

1. The right method. He sought for the knowledge which he desired; he put forth efforts to acquire it. Would any one attain a competent knowledge of any science? He must seek it, he must read, think, experiment, &c. Would any one know the Holy Scriptures, which are able to make him wise unto salvation through faith which is in Christ Jesus? He must search the Scriptures, &c. Personal effort is indispensable.

2. The right manner. Ezra sought for this knowledge resolutely and earnestly. He had preparedi.e., fixed or sethis heart to seek the law of the Lord. He who would seek successfully must seek resolutely. It is the earnest student who overcomes obstinate difficulties, disentangles bewildering perplexities, and makes glorious discoveries. Moreover, though it is not mentioned in this verse, we have abundant evidence of the fact that Ezra was a devout student of the Scriptures. In this province of investigation, reverence is as important as earnestness. The meek will He guide in judgment, &c. The secret of the Lord is with them that fear Him, &c.

3. The right place. Ezra sought the law of the Lord in the Holy Scriptures. Divine truth may be discovered in the material creations of God, in the revolutions of human history, &c. But he who would acquaint himself with moral law, let him search the Scriptures; he who would know the redemptive truth of God, let him study the Bible.

II. The embodiment of Divine truth in his life. Ezra had set his heart not only to seek the law of the Lord, but also to do it. He translated his discoveries into deeds. The truth which he acquired by his heart and mind, he practised in his life. In this also he is an example to us. And the importance of imitating him in this respect will appear if we consider that knowledge misapplied is

1. Useless. Knowledge of the laws of nature benefits us only as it leads us to act in harmony with those laws. And knowledge of Gospel truth becomes a blessing to us only as we receive it into our heart by faith, and give practical expression to it in our lives. Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven, &c. (Mat. 7:21-27). It is the doer of the work that is blessed in his deed (Jas. 1:25). (a).

2. Anoccasion of condemnation. That servant which knew his lords will, and prepared not himself, neither did according to his will, shall be beaten with many stripes, &c. (Luk. 12:47-48). (b).

III. The communication of Divine truth to others. Ezra had set his heart also to teach in Israel statutes and judgments. A solemn obligation rests upon man not only to acquire truth, but also to impart it. He who has learned of others must himself in his turn become a teacher of others. Here is the Divine law on the question: Freely ye have received, freely give.

Thyself and thy belongings

Are not thine own so proper, as to waste
Thyself upon thy virtues, them on thee.
Heaven doth with us, as we with torches do:
Not light them for themselves; for if our virtues
Did not go forth of us, twere all alike
As if we had them not. Spirits are not finely touched,
But to fine issues; nor nature never lends
The smallest scruple of her excellence,
But, like a thrifty goddess, she determines
Herself the glory of a creditor,
Both thanks and use.Shakespeare.

Measure for Measure, i. 1.

Ezra first learned the truth for himself, then practised it in his own life, and then taught it to others. He taught others both by his speech and by his action. Merely verbal teaching will not bear comparison with that which is also of the character and conduct. The latter is

1. More intelligible. Minds which would utterly fail to follow our arguments can understand our actions.

2. More continuous. Instruction by means of sermons or lessons is necessarily occasional, but the teaching of the life is constant. (c).

3. More influential. How forcible are right words! But how much more forcible are right works! Ezras power as an expository preacher was great, as we see from Nehemiah 8; but his power as a holy and zealous man was greater. And it seems to us that much of his power as a preacher arose from the saintliness and strength of his character. (d).

Let all Christians, but especially Christian preachers and teachers, copy the example of Ezra, and first study the Scriptures for themselves, then live the Scriptures for themselves, and then teach the Scriptures to others.

ILLUSTRATIONS

(a) As compared with professions, good deeds are put into ever-lustrous eminence, both by their solid quality, and by that grand refutation of all talking hypocrisy and ceremonial cant, from the mouth of the Judge Himself, Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of My Father. We cannot be wrongif there is such a thing as truth in Gods universe, we must be rightin esteeming one palpable and ponderable action in Christs name before a library of dogmatic credos, subscription to the straitest ecclesiastical vows, or the handsomest adjustment of the mantle of public conformity. If we must have one without the other, an acre of statements must be let go rather than an ounce of life.F. D. Huntington, D.D.

I beseech you more earnestly endeavour to reduce the things you know to practice. Nothing can be more absurd than to content ourselves with only a notional knowledge of practical matters. We should think so in other cases; as if any man should satisfy himself to know the use of food, but famish himself by never eating any, when he hath it at hand! Oh, what holy and pleasant lives should we lead in this world, if the temper and complexion of our souls did but correspond to the things we know. The digesting our food is what God eminently calls for.John Howe.

(b) The more any one doth only nationally know in the matters of religion, so as that the temper of his spirit remains altogether unsuitable to the design and tendency of the things known, the more he hath lying ready to come in judgment against him; and if, therefore, he count the things excellent which he knows, and only please himself with his own knowledge of them, it is but a like case as if a man should be much delighted to behold his own condemnation written in a fair and beautiful hand; or as if one should be pleased with the glittering of that sword which is directed against his own heart; and so little pleasant is the case of him who thus satisfies his own curiosity with the concerns of eternal life and death, that any serious person would tremble on his behalf, at that wherein he takes pleasure, and apprehend just horror in that state of the case whence he draws matter of delight.Ibid.

(c) If we distinguish man as a creature of language, and thus qualified to communicate himself to others, there are in him two sets or kinds of language,one which is voluntary in the use, and one that is involuntary; that of speech in the literal sense, and that expression of the eye, the face, the look, the gait, the motion, the tone or cadence, which is sometimes called the natural language of the sentiments. This natural language, too, is greatly enlarged by the conduct of life, that which, in business and society, reveals the principles and spirits of men. Speech, or voluntary language, is a door to the soul, that we may open or shut at will; the other is a door that stands open evermore, and reveals to others constantly, and often more clearly, the tempers, tastes, and motives of their hearts. Within, as we may represent, is character, charging the common reservoir of influence, and through these twofold gates of the soul, pouring itself out on the world. Out of one it flows at choice, and whensoever we purpose to do good or evil to men. Out of the other it flows each moment, as light from the sun, and propagates itself in all beholders.

The door of involuntary communication, I have said, is always open. Of course we are communicating ourselves in this way to others at every moment of our intercourse or presence with them. But how very seldom, in comparison, do we undertake by means of speech to influence others! Even the best Christian, one who most improves his opportunities to do good, attempts but seldom to sway another by voluntary influence, whereas he is all the while shining as a luminous object unawares, and communicating of his heart to the world.H. Bushnell, D.D.

(d) If every disciple is to be an epistle known and read of all men, what shall we expect but that all men will be somehow affected by the reading? Or, if he is to be a light in the world, what shall we look for, but that others, seeing his good works, shall glorify God on his account? How often is it seen, too, as a fact of observation, that one, or a few good men, kindle at length a holy fire in the community in which they live, and become the leaven of a general reformation! Such men give a more vivid proof in their persons of the reality of religious faith, than any words or arguments could yield. They are active; they endeavour, of course, to exert a good voluntary influence; but still their chief power lies in their holiness, and the sense they produce in others of their close relation to God.

Where the direct or active influence of men is supposed to be great, even this is due, in a principal degree, to that insensible influence by which their arguments, reproofs, and persuasions are secretly invigorated. It is not mere words which turn men; it is the heart mounting uncalled into the expression of the features: it is the eye illuminated by reasonthe look beaming with goodness; it is the tone of the voice, that instrument of the soul, which changes quality with such amazing facility, and gives out in the soft, the tender, the tremulous, the firm, every shade of emotion and character. And so much is there in this, that the moral stature and character of the man that speaks are likely to be well represented in his manner. If he is a stranger, his way will inspire confidence and attract good will. His virtues will be seen, as it were, gathering round him to minister words and forms of thought, and their voices will be heard in the fall of his cadences.Ibid.

THE CHRISTIAN MINISTRY

(Ezr. 7:10)

This learned and pious priest is an eminent model for the study of those who are engaged in the public service of God. Born in Babylon, he nevertheless became an Israelite indeed, in whom was no guile. His zeal for the pure worship of Godfor the reformation of social manners and faithful administration of the law; his personal consecration, his profound study of the sacred writings, his deep views of the evil of sin, his power with God in prayer, his personal humility and true nobleness of character, entitle him to rank among the most illustrious of Gods worthies in the ancient Church.
The text points out some indispensable qualifications for an able minister of the New Testament.

I. Devotedness to Gods Word.

1. The minister is called to this; it is the indispensable requirement of his office.
2. Its inexhaustible riches require profound and constant research.
3. Prayer is absolutely necessary for the right understanding of the Scriptures.

II. Personal religion.

1. Without this all other qualifications will prove unavailing.
2. Its influence upon the ministers own heart and life is necessary to his success.
3. Its power over others.

III. Public instruction.

1. Its subjects. Scripture:God in Christ, sin, salvation.
2. Its spirit. Dependent on Divine aid, faithful, bold.
3. Its manner. Simple, unaffected, earnest, practical, affectionate.The Preachers Portfolio.

DIVINE SEQUENCE

(Ezr. 7:10)

In most operations due sequence is of as great importance, in order to success, as correct action or proper quality. To transpose the order in a succession of processes is certain failure. How manifestly fatal as to the result, for a farmer to sow before ploughing, or to harrow before sowing! How vain the blacksmiths labour if he smite the iron first, and then make it hot! Everything in its due order is a universal law. It applies to Sabbath-school teaching as inexorably as to other matters, and to ignore it is culpable folly. The law of true sequence in this case is plainly taught in the Word of God, and is forcibly illustrated in the conduct of Ezra.

I. There must be diligent searching for the law of God. Ezra prepared his heart to seek the law of the Lord. Teachers must know before they can teach, and there is need for searching in order to knowledge. Search the Scriptures is the first step in the Divine sequence. Then shall we know, if we follow on to know the Lord. And for effective teaching, to head-knowledge there must be heart-sympathy.

II. There must be a hearty doing of the discovered will. Ezra prepared his heart not only to seek, but to do the law of the Lord, and this is the second process in the Divine order. Alas! for him who seeks to teach others laws which he does not himself obey, and to enforce commands which he himself defies! Doing, moreover, stands in double relation to knowing and teaching. If any man will do His will, he shall know of the doctrine, whether it be of God (Joh. 7:17). Hence its importance in relation to knowledge. It is also indispensable to true teaching for by our lives we must teach, even though we be very unskilful with our tongues. Whosoever shall do and teach, shall be called great in the kingdom of heaven (Mat. 5:19).

III. Then may we teach the law of the Lord. This is the last step in the Divine sequence; and how firm a foundation will the teaching rest upon if the sequence has been duly observed! Knowledge treasured in the heart and acted in the life will give power and energy to the teachings, such as can in no other way be gained. How forcible will such teaching behow irresistible! What efficacy the observance of this Divine sequence gave to Ezras teaching may be learned from his subsequent history, for all the congregation were by his words convinced of their sin, and truly repenting, they cried, As thou hast said, so must we do (chap. Ezr. 10:12), and they did it. So will our scholars act, if we faithfully fulfil the Divine conditions. Let us give heed to this sequence. It is taught in many parts of Scripture; but let Ezras embodiment of it make it plain. Let his example stir our emulation, and his success whet our desire for a like result.B. P. P., in The Sunday School Teacher.

THE COMMISSION OF ARTAXERXES TO EZRA

(Ezr. 7:11-26)

I. The granting of this commission. This letter, conveying such large powers, was given

1. In answer to the request of Ezra. We see this from Ezr. 7:6 : the king granted him all his request; and from Ezr. 7:28 : God hath extended mercy unto me before the king and his counsellors, &c. It was a courageous thing for Ezra to make such a request before such an assembly (comp. Neh. 2:2; Est. 4:11); and the fact that it was granted is a forcible testimony to the very high esteem in which he was held.

2. By the supreme authority of the empire. Thou art sent of the king and of his seven counsellors (Ezr. 7:14). God hath extended mercy unto me before the king, and his counsellors, and before all the kings mighty princes (Ezr. 7:28). Thus the commission carried the greatest weight and importance.

II. The articles of this commission.

1. Those which are addressed to Ezra.

(1.) Permission for him to go up to Jerusalem with as many of his fellow-countrymen as wished to do so. I make a decree, that all they of the people of Israel, &c. (Ezr. 7:13). This permission was necessary to enable them to go forth, because they were captives. And it was simply a cordial permission; it was not a sentence of banishment from Babylon. The Jews were not sent away, but freely allowed to go if they desired to do so.

(2.) Authority to investigate the affairs of those Jews who were already settled in their own land. Thou art sent of the king, and of his seven counsellors, to inquire, &c. (Ezr. 7:14). The subject of the inquiry is not stated; and it cannot be determined whether it referred to their general condition and progress, or more particularly to their religious condition. But the rule by which the inquiry was to be conducted is clearly laid down: according to the law of thy God which is in thine hand. Thus the Divine law was honoured by the Persian monarch and his supreme council.

(3.) Authority to receive, convey, and distribute money and other valuables for the worship of Jehovah at Jerusalem (Ezr. 7:15-19). Notice(i.) The treasures committed to him. The silver and gold which the king and his counsellors freely offered, &c. (Ezr. 7:15). The contributions of money which the non-Israelite population in all the province of Babylon, and such Jews as elected still to remain in Babylon, were disposed freely to contribute for the worship of the God of Israel. And all the silver and gold that thou canst find, &c. (Ezr. 7:16). And certain vessels which had been given for use in the Templeservice at Jerusalem. The vessels also that are given thee, &c. (Ezr. 7:19). It is probable that the sacred vessels which Zerubbabel had taken to Jerusalem were inadequate to their requirements at the great religious festivals. (ii.) The use to be made of these treasures. The vessels were to be delivered up in the Temple to the proper persons for use in its services. The vessels deliver thou before the God of Jerusalem. The money was to be employed in the purchase of animals and other things for religions sacrifices. That thou mayest buy speedily with this money bullocks, &c. (Ezr. 7:17). And the residue of the money was to be appropriated to such religious uses as seemed good to Ezra and to his brethren. And whatsoever shall seem good to thee and to thy brethren, &c. (Ezr. 7:18).

(4.) Authority to obtain further needful supplies from the royal treasury in Syria. And whatever more shall be needful for the house of thy God, &c. (Ezr. 7:20). The requirements at Jerusalem could not be fully known by Ezra until he had looked into the state of affairs there; hence this warrant concerning further supplies was both thoughtfully and generously given. And such a use of royal revenues was both wise and worthy in the highest degree.

(5.) Authority to appoint magistrates and judges with full judicial powers. And thou Ezra, after the wisdom of thy God that is in thine hand, set magistrates and judges, &c. (Ezr. 7:25-26). Observe: (i.) Their jurisdiction was over the Jews and the proselytes to the Jewish religion. They were to judge all the people that are beyond the river, all such as know the laws of thy God, &c. (ii.) Full power was granted to them for maintaining their authority and enforcing their decisions. They were authorised to inflict the severest penalties which the law prescribed. Whosoever will not do the law of thy God, &c. (Ezr. 7:26). They were responsible to the king alone for the exercise of their authority.

2. Those which are addressed to the Persian treasurers in Syria. And I, even I Artaxerxes the king, do make a decree to all the treasurers which are beyond the river, &c. (Ezr. 7:21-24). These commands refer to two things

1. To contributions which they were to make to Ezra. They were to furnish him with certain supplies for the service of the Temple of the God of heaven, according to his request.

(1.) These supplies were liberal. Unto an hundred talents of silver, &c. (Ezr. 7:22, and see explanatory note).

(2.) These supplies were to be quickly and fully furnished. Whatsoever Ezra the priest, the scribe of the law of the God of heaven, shall require of you, it be done speedily. Whatsoever is commanded by the God of heaven, let it be completely done, &c.
(3.) The reason assigned for furnishing these supplies is significant. For why should there be wrath against the realm of the king and his sons? This inquiry implies a conviction of several things:e.g., that the God of heaven is almighty; that the neglect of His worship was likely to awaken His anger; that His anger should be earnestly dreaded and deprecated; and that a liberal regard for His worship was likely to secure His favour.

2. To exemptions from taxation which they were to make. Every minister of the Temple, from the high priest to the humblest of the Nethinim, was to be entirely relieved of government taxation. Also we certify you, that touching any of the priests and Levites, &c. (Ezr. 7:24). This was at once a liberal favour and an honourable distinction for all those whom it concerned.

This official letter reflects very great credit upon Artaxerxes. It is, as M. Henry observes, 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.

III. The spirit of this commission.

The letter indicates clearly a spirit of

1. Great reverence for God. Thrice it speaks of Him as the God of heaven, thus showing that Jehovah was regarded by the king not as a mere local deity, but as the Supreme Being. And the inquiry, Why should there be wrath against the realm of the king and his sons? implies (as we have mentioned above) certain important convictions concerning Jehovah, God of Israel. (a).

2. Profound respect for the law of God. According to the law of thy God which is in thine hand (Ezr. 7:14). Do after the will of your God (Ezr. 7:18). Whatsoever is commanded by the God of heaven, let it be completely done, &c. (Ezr. 7:23). Ezra is commissioned to teach those persons the laws of God who did not know them (Ezr. 7:25). And, according to Ezr. 7:26, the law of Jehovah was made the law of Artaxerxes so far as the Jews were concerned. The law of thy God, and the law of the king. (b).

3. Sincere regard for the worship of God (Ezr. 7:15-24). The munificence of the royal grant for this worship indicates the depth and sincerity of his regard for it.

4. Hearty appreciation of the character of a good man. That this large and liberal commission was granted to Ezra in answer to his request is an evidence

(1.) That the life of Ezra must have been distinguished by wisdom, uprightness, and piety.
(2.) That Artaxerxes sincerely appreciated the wisdom and worth of Ezra, for in honouring him the king seems to have taken pleasure. This letter is greatly to the praise of both the monarch of Persia and the scribe of the law of Jehovah. (c).

CONCLUSION:
The liberal gifts of Artaxerxes for the support of the worship of God may be exhibited as

1. A rebuke to the parsimony of many Christians in this respect.

2. An example to all Christians. (d).

ILLUSTRATIONS

(a) How should we reverence that God that hath a throne encompassed with such glorious creatures as angels, whose faces we are not able to behold though shadowed in assumed bodies! How should we fear the Lord of Hosts, that hath so many armies at His command in the heavens above, and in the earth below, whom He can dispose to the exact obedience of His will! How should men be afraid to censure any of His actions, to sit judge of their Judge, and call Him to an account at their bar! How should such an earthworm, a mean animal as man, be afraid to speak irreverently of so great a King! Not to fear Him, not to reverence Him, is to pull His throne from under Him, and make Him of a lower authority than ourselves, or any creature that we reverence more.S. Charnocke, B.D.

(b) We cannot be too strongly impressed with the goodness or benevolence of the Divine law. Right and good are correlative ideas, but we are not equally affected by them. More spontaneously can we conclude that all good is right, than that all right is good. And we more slowly confess the good of law, because we commonly regard law itself as restraint rather than as protection. We forget that it is far more restraint upon others than upon ourselves, and that our protection is in that restraint. Every interdict is on all, and each one obtains the benefit. Every obligation binds the whole race to the security and welfare of the individual. The best definition of liberty is, protection from wrong. And if we inspect the great social law, what is it but a fence and safeguard thrown around our dearest, most precious, interests? Its heed holds back that which receives every denouncement, when we call it lawless. Its observance defends the allegiance of our household, the sanctity of our life, the legitimacy of our offspring, the possession of our store, the reputation of our character, even to the proscription and to the driving from the heart of any secret wish that might seek to injure us. It sets a seal upon all. Our forbearance to aggrieve others, which must be harmful to ourself, is repaid by forbidding any grievance against our welfare from the millions upon millions who might otherwise inflict it. The duty which every man owes to love us as himself, is a blessed and rich return of our duty thus ourselves to love every man. The rule commands and obliges every man to love me, to uphold me,invests him as my brother, authorises him as my keeper, arms him as my defender, pledges him as my surety, adorns him as my example, couples him as my co-heir. It is the law of love. It is the perfect commutative justice. How benign must be the univeral regulation, all whose requirements, bearings, consequences, motives, aims, are fulfilled by love! The same reflections are appropriate with respect to the claims of the Deity. Let us honour law as the crowning blessing of blessings. Let us remember that intellectual creatureship without it is as inconceivable as it would be insupportable. Let us acknowledge it as the most sublime of ideas, the true exponent of happiness, the proper basis of dignity, the exclusive shield of freedom, the pure fountain of goodwill,inaugurating truth in its state, decking benevolence in its majesty, lifting right to its throne, and then proclaiming with imperial authority that all this is but God, and that, therefore, there is none good but One, that is God!R. W. Hamilton, LL.D., D.D.

(c) There is something in a holy life which wonderfully conciliates the minds of men. At first, indeed, like a strong influx of light, it offends their eyes; and the beholders, unable to bear the effulgence of its beams, turn away from it, or perhaps desire its utter extinction. But when it has shone for a long time before them, and they have had sufficient opportunity to contemplate its worth, they are constrained to acknowledge that the righteous is more excellent than his neighbour; and they begin to venerate the character, whose virtues at first were occasions of offence.C. Simeon, M.A.

(d) In collecting money for the repairs of the Temple, which Athaliah and her sons had dilapidated, the good priest did a thing worth noticing. He had a chest placed right alongside the brazen altar in front of the Temple, and in the lid of the chest was a hole bored, and into the hole the priests, selected for the purpose, dropped the coins which the people brought, either as their half-shekel tax, or as the offering for vows, or as a freewill offering to the Temple of Jehovah. When I read this story and then read from Pauls First Epistle to the Corinthians, Upon the first day of the week (the Lords-day, mind you!) let every one of you lay by him in store, as God hath prospered him, I cannot help thinking that giving is a part of worship! Close alongside of the altar, where the type of the Lamb of God was offered up, was the money chest. How exalted giving to the Lords cause is in this light! And Paul calls it Sunday work, puts it with prayer, and praise, and Bible instruction, and all that is improving to the soul. I take it that if all Christians in our land would entertain the notion of Jehoiada and Paul about giving to the Lord (and it is not their notion, but the Holy Ghosts), our spiritual temple would not be so dilapidatedthousands would flow forth from willing hearts where now hundreds are squeezed out. Take the idea, my brother with the long purse; yes, and my brother with the short purse, too. Make your giving a part of your worship, and then thank Jehoiada and Paul, but above all the Lord, for making your Christian life the happier.Dr. Crosby.

REASONS FOR ACTIVE DEVOTEDNESS TO THE CAUSE OF GOD

(Ezr. 7:23)

Here Artaxerxes issues a decree, gives wealth, displays great zeal for God, and as though ambitious to sink the monarch in the preacher, exhorts to diligence and fervour in the work. Whatsoever is commanded by the God of heaven, &c. We may well sit at the feet of this lord of one hundred and twenty-seven provinces, 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 and truth 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, who, while they are blind as bats in discerning their own defects, are clear-sighted as eagles to mark the inconsistencies of the professed followers of Christ. They often take a just measure of our obligations, and reason with wonderful exactness and form just conclusions, from the principles which we lay down, as to the course which we ought to follow,just as Artaxerxes did here. The text is remarkable from the quarter whence it comes; not from the hovel of poverty, but from the throne of power; not from one who prophesied in sackcloth, but from one clothed in the purple and fine linen of royal houses.

The law of love to the perishing heathen is clearly laid down. We labour under no uncertainty upon the subject. We are not left to the trembling ifs and conjectures of mere circuitous and inductive reasoning, but the rule is express and final: Thou shalt open thine hand wide unto thy brother. The same law which says, Thou shalt love the Lord thy God with all thine heart, says, Thou shalt love thy neighbour as thyself. 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. The same God who bids us believe in the Lord Jesus Christ that we may be saved, bids us Go into all the world, &c. God makes man the medium of His blessings to man. He blesses us by making us blessings. The harvest of immortal souls is to be gathered in, but human hands are to be employed in the work. The scattered flock of Christ, wandering upon the dark mountains of the Eastern and Western world, claim your ready aid, and Jesus commissions you to bring them into the fold.

2. From the urgent necessity which exists for your exertions. In Judah was God known; His name was great in Israel; but His spiritual claims were unknown and disregarded everywhere else. And the Gospel cannot be proclaimed in the heathen world except Christians proclaim it; for how shall they call on Him in whom they have not believed? &c. (Rom. 10:14-15). We cannot plead ignorance of the state of the heathen world, or of the religious destitution of the heathen without the Gospel. It was never safe to use this plea as an excuse for indifference, but it is wholly impossible to urge it now. We know that the whole world lieth in wickedness. We know that the whole creation groaneth and travaileth in pain, &c. The islands and continents of the kingdoms under darkness have been completely explored. The reports of travellers, merchants, missionaries, and scientific men only confirm the testimony of Scripture as to the moral misery and degradation of mankind without the Gospel. Where Christianity is not, the race is stationary, if not retrograde; social life loses its security and charm, &c.

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? The king feared Gods anger, and apprehended that the neglect of Zions interests would be fatal. He could not be ignorant of the ruin that had overtaken the Pharaohs of Egypt, Sennacherib of Assyria, and the monarchs of Babylon; and he trembled for himself, for his sons, and for the future stability of the Persian throne.

It is not safe for individuals to oppose the kingdom of Christ. They who break His bands asunder, do it at their own peril. And there is no neutrality: not to assist is to oppose; not to seek Christ is to neglect Him. Every one of us is taking a sidefor Christ against Satan, or for Satan against Christ. It is not safe for churches to do so. What has become of the Jewish church? of the seven churches of Asia? &c. Their golden lamps have been extinguished. It is not safe for nations to neglect the interests of religion. The nation and kingdom that will not serve Thee shall perish, whether that nation be Persia or Judea, Carthage or Rome, Spain or England. I should tremble for Britains safety, if she forgot her obligations to the God of the Bible, and failed to pay some small fraction of the mighty debt she owes to the Providence that has exalted her, by extending the Gospel. God has not raised her so high for any mean and ignoble purpose. He has not given her the empire of the seas, and a voice among the nations at which the mightiest tremble, and an extent of colonial territory heretofore unknown, merely for purposes of national aggrandisement or personal pride; but to render us, as we hope, the worlds benefactors, the heralds of the Cross, the willing harbingers of the onward triumphs of the Prince of Peace. Fulfilling this duty, Britain stands: failing to fulfil it, Britain falls; for Gods wrath will be against the realm of the Queen and her 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. Learn a lesson from the activity of the opposite party. The infidel and socialist come into your workshops and manufactories. The emissaries of the Papacy are not idle. Popery is fighting, not for existence, but for dominion.

2. Prayerfully, without pride.

3. Speedily, without delay.

Samuel Thodey.

THE DECREE OF ARTAXERXES

(Ezr. 7:23)

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, e.g., Darius and Nebuchadnezzar. To make a due improvement of the words before us we shall consider them

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. 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 connections with the heathen round about them, &c. (chap. Ezr. 9:1-9). So at this time the Jewish people are at a very low ebb, both in respect of morals and religion. 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 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. Ezra received a commission from Artaxerxes to go and rectify the abuses which obtained at Jerusalem, &c. 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, &c.? (Amo. 9:11). This is Gods express command to us strangers of the Gentiles: The sons of strangers shall build up thy walls, &c. (Isa. 60:10-12). With their material temple we have nothing to do; but for the erection of Gods spiritual temple amongst them we are bound to labour, proclaiming to them the advent of their Messiah, saying, Behold your salvation, &c. (Isa. 62:11; Isa. 40:9).

3. In this work we should engage with all diligence. It is not to be effected by good wishes merely, but by great 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. This is our duty. 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, &c. (Rom. 11:30-31).

II. In reference to the Church which is amongst us.

1. Ye, brethren, need to have Gods work advanced in the midst of you. Ye are Gods house (Heb. 3:6); ye also are called the temples of God, in which He lives and dwells (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.

2. I call upon 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 (Isa. 28:16). But 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 come to Christ daily as lively stones, that we may be built up, &c. (1Pe. 2:4-6). To this, then, would I call you, &c. Oh! learn of a heathen to venerate the Divine authority, and to exert yourselves to the uttermost to promote the Divine glory.

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 from them every particle of leaven which might have escaped their more general and superficial search. And this is what we 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, &c. Oh, be diligent in purging out this old leaven, that ye may be a new lump (1Co. 5:7-8).

2. In a way of ministerial exertion. In this, persons of rank and influence ought to take the lead. Who can see a heathen monarch thus interesting himself for his Jewish subjects, and not wish that all monarchs with their counsellors were embarked in this holy cause? In this the clergy, also, should be most distinguished. Gladly did Ezra avail himself of the liberty accorded to him of going to Jerusalem for the purpose of remedying the evils which obtained there, &c. It was an office of great labour, yet he willingly undertook it. And does not this show, how those who are distinguished for rank and learning amongst the clergy should employ their talents and influence for the Lord?

The readiness with which the people of Babylon concurred in this good work shows how all classes of the community amongst ourselves should unite in the work. 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, &c. This was done 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?C. Simeon, M.A.

EXEMPLARY PRAISE

(Ezr. 7:27-28)

I. The true offerers of praise. We regard Ezra as an example of the true and acceptable worshipper. He exhibits in these verses

1. Unaffected humility. There is not here the least indication of self-laudation or self-commendation. All thought of his own character and influence and work seems lost in his admiration and thankfulness for the doings of God. Humility is always becoming in man; but in drawing near to the great and mighty, the holy and blessed God, humility is especially incumbent upon us. (a).

2. Sincere piety. Of this here are two evidences

(1.) Ezra traces all good to God. He looks above secondary causes to the great First Cause. The godly soul sees the hand of God in all the worthy purposes and kind actions of men, and in all that is true and good in life. Every good gift and every perfect gift is from above, &c. (b).

(2.) Ezra delights in the worship of God. It was matter of joy to him that the king designed to beautify the house of the Lord which is in Jerusalem. We read not of any orders given to paint or gild it, or to garnish it with precious stones, but to be sure that the ordinances of God were administered there constantly, and carefully, and exactly, according to the institution; and that was indeed the beautifying of the Temple. When God is honoured by the erection of beautiful temples, and more, by the presentation of spiritual and reverent worship, the good man realises great joy of spirit.
3. Practical religiousness. Ezras pious feelings were expressed in consistent actions. He blessed God in words, and sought to bless Him in works also. And I was strengthened as the hand of the Lord my God was upon me, and I gathered together out of Israel chief men to go up with me. The noblest praise that we can present to God is that of hearty conformity to His will. Thanksgiving is a good thing; thanksliving is better. (c).

II. The grand Object of praise. Blessed be Jehovah God of our fathers.

1. The Supreme Being. Jehovah God. Jehovah, i.e. the Self-Existent, the Eternal, the Unchangeable One. God,the primary idea of the word is the Strong One, the Almighty. The true object of worship for man is the Omnipotent and Eternal, the Supremely Great and Good.

2. The Supreme Being in covenant relation with His worshippers. Jehovah my God (Ezr. 7:28). The Israelites had entered into solemn covenant relations with God (Exo. 24:3-8). God by the Psalmist speaks of them thus: My saints; those that have made a covenant with Me by sacrifice. Again He says: I will walk among you, and will be your God, and ye shall be My people (Lev. 26:3-13). And the true worshippers to-day are in covenant relation with God; they have embraced Him as their Supreme Good, and have fully given themselves to Him.

3. The Supreme Being whom our fathers worshipped. There is pathos in the expression Jehovah God of our fathers. That they worshipped Him binds us tenderly yet tenaciously to His service. There is inspiration also here. He who proved Himself the unfailing Friend and Helper of our fathers is worthy of our trust: He will not fail us, &c.

In Thee our fathers put their trust;

Thy ways they humbly trod:

Honoured and sacred is their dust,

And still they live to God.

Heirs to their faith, their hope, their prayers

We the same path pursue:

Entail the blessing to our heirs;

Lord, show Thy promise true.

Conder. (d).

III. Good reasons for praise. Blessed be Jehovah God of our fathers, which hath put, &c.

1. He inspires the worthy purposes of men. He put it into the kings heart to beautify the house of Jehovah which is in Jerusalem. The kings heart is in the hand of the Lord, as the rivers of water; He turneth it whithersoever He will. All holy desires, all good counsels, and all just works do proceed from Him.

2. He beneficently influences the moral judgments of men. And hath extended mercy unto me before the king, and his counsellors, and all his mighty princes. The influence of Ezra over the sovereign and these mighty princes was very great; and to his mind the secret of it was that God had inclined them to regard him with esteem, and to give their judgment in his favour.

3. He invigorates the heart and life of His servants. And I was strengthened as the hand of Jehovah my God was upon me, &c. God encouraged His servant in order that he might carry out his sacred mission, and he at once proceeded to do so. The strength which God gives must be used in accordance with His will, and for His glory. If God gives us His hand, we are bold and cheerful; if He withdraws it, we are weak as water. Whatever service we are enabled to do for God and our generation, God must have all the glory of it. Strength for it is derived from Him, and therefore the praise of it must be given to Him. (e).

ILLUSTRATIONS

(a) Two men went up into the Temple to pray, the one a very righteous man, as he seemed to himself and to others; but God, who seeth not as man seeth, accounted the unrighteous man the more righteous of the two. So have I seen two flowers, side by side, the one erect, and without a misgiving, looking up to heaven; the other, with its head all adown upon its breast, looking only to the earth. But the flower that looked earthward, as though not worthy to look heavenward, was the more heavenly of the two. Then said I, Pride and self-sufficiency are a miserable insufficiency; but meekness and self-distrust are allied to All-sufficiency. Question: Does God always give least to those who think themselves greatest, and most to those who think least of themselves? Answer: Humility hath the palm.John Pulsford.

(b) As rivers empty their streams again into the bosom of the sea, whence they at first received them; so men give the praise of what they do unto that by which they do it. If they attempt any enterprise with their own wit, you shall have them bring the sacrifice to their own wit or net. But faith teaches the creature to blot out his own name, and write the name of God in its room upon all he hath and doth.W. Gurnall.

What I have done is worthy of nothing but silence and forgetfulness; but what God has done for me is worthy of everlasting and thankful remembrance.Bishop Hall.

(c) Holiness was meant, our New Testament tells us, for everyday use. It is homemade and home-worn. Its exercise hardens the bone, and strengthens the muscle in the body of character. Holiness is religion shining. It is the candle lighted, and not hid under a bushel, but lighting the house. It is religious principle put into motion. It is the love of God sent forth into circulation, on the feet, and with the hands, of love to man. It is faith gone to work. It is charity coined into actions, and devotion breathing benedictions on human suffering, while it goes up in intercessions to the Father of all pity. Prayers that show no answers in better lives are not true prayers. Of religion without holinessor the spurious pretence current under that namethe world has seen enough; it has more than once made society, with all its reforms, go backward; it has sharpened the spear of the scorner, and sealed the sceptics unbelief. It has hidden the Church from the market. It has gone to the conference and communion-table, as to a sacred wardrobe, where badges are borrowed to cloak the iniquities of trade. It has said to many an outcast and oppressed class, Stand by thyself; the Masters feast is for me, and not for you. It has thinned the ranks of open disciples, and treacherously offered to objectors the vantage-ground of honesty. My friends, get faith, and then use it. Gain holiness, and wear it. Pray, and watch while you pray. Keep the Sabbath; keep it so carefully that it shall keep you all the week,a mutual friendship. Come to the church; come to carry the church back with you, not in its professions nor its external credit, but its interior substance, into a consistent holiness.F. D. Huntington, D.D.

(d) The covenant made with the Patriarch was made with Abraham and his seed after him. Throughout the Mosaic period, children were included with their fathers in all the blessings of the elder Testament. The promise is unto you and your children, is the constant doctrine through all Gods messages to the Israelites. We are expressly told, that under Christ, in the New Testament, the same covenant is renewed, only expanded and deepened. Throughout, the law of descent is carefully respected. The hereditary tie is recognised. Offspring, at birth, are supposed to be bound up in the same bond of Christian privileges and helps which encircles their believing progenitors.Ibid.

(e) What reward shall we give unto the Lord for all the benefits He hath bestowed? From the cheerless gloom of non-existence He waked us into being; He ennobled us with understanding; He taught us arts to promote the means of life; He commanded the prolific earth to yield its nurture; He bade the animals to own us as their lords. For us the rains descend; for us the sun sheddeth abroad its creative beams; the mountains rise, the valleys bloom, offering us grateful habitation and a sheltering retreat. For us the rivers flow; for us the fountains murmur; the sea opens its bosom to admit our commerce; the earth exhausts its stores; each new object presents a new enjoyment; all nature pouring her treasures at our feet, through the bounteous grace of Him who wills that all be ours.Basil.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

TEXT AND VERSE-BY-VERSE COMMENT

III. Ezra Becomes Involved In The Restoration of Israel (Ezr. 7:1 to Ezr. 10:44)

A. Ezra leads a second band of returnees back to Israel, and gives God thanks.
1. Who Ezra was, and what he was doing.

TEXT, Ezr. 7:1-10

1

Now after these things, in the reign of Artaxerxes king of Persia, there went up Ezra son of Seraiah, son of Azariah, son of Hilkiah,

2

son of Shallum, son of Zadok, son of Ahitub,

3

son of Amariah, son of Azariah, son of Meraioth,

4

son of Zerahiah, son of Uzzi, son of Bukki,

5

son of Abishua, son of Phinehas, son of Eleazar, son of Aaron the chief priest.

6

This Ezra went up from Babylon, and he was a scribe skilled in the law of Moses, which the LORD God of Israel had given; and the king granted him all he requested because the hand of the LORD his God was upon him.

7

And some of the sons of Israel and some of the priests, the Levites, the singers, the gatekeepers, and the temple servants went up to Jerusalem in the seventh year of King Artaxerxes.

8

And he came to Jerusalem in the fifth month, which was in the seventh year of the king.

9

For on the first of the first month he began to go up from Babylon; and on the first of the fifth month he came to Jerusalem, because the good hand of his God was upon him.

10

For Ezra had set his heart to study the law of the LORD, and to practice it, and to teach His statutes and ordinances in Israel.

COMMENT

In the fifty-seven-year break between the close of chapter six (515 B.C.) and the beginning of chapter seven (458 B.C.), the events of the book of Esther have taken place. Israel has been spared once more, and has responded by introducing the Feast of Purim.

Ezr. 7:1 takes up the story then with Artaxerxes (Longimanus), son of the Ahasuerus of the book of Esther. This is a different Artaxerxes from the one mentioned in Ezr. 4:7. Ezra for the first time is mentioned as a participant of the events in the book. In this section he lists at least six qualifications or credentials which authorized his action. (1) In Ezr. 7:1 through 5 he traces his ancestry back to Aaron, from whom all priests must be descended. Like many of the genealogies of the O.T., it included only the more significant names; there are frequent omissions. By reversing the order of the names in Ezr. 7:1-5 and comparing them with those in 1Ch. 6:7-14, it will he seen that Ezra includes one name not in Chronicles, and Chronicles has seven names not in Ezra. Son of therefore often indicated descended of in the language of their time.

For example, in Ezr. 7:1 Ezra is called the son of Seraiah. Seraiah is mentioned as the high priest during the time of Nebuchadnezzar, several generations before (2Ki. 25:6-10; 2Ki. 25:18-21). Ezra was a priest; this is specifically stated in Ezr. 7:11, and in Ezr. 10:10. Josephus[40] calls him the principal priest among the Jews in Babylonia, which is called Babylon in our next verse. It is to be observed, however, that the Bible text never calls him the high priest; the holder of that office is not named.

[40] Antiquities, XI, 5.1, p. 271.

(2) Ezr. 7:6 speaks of his personal skill in handling the law of Moses. This is the first mention of a scribe in the Bible: an order which Ezra may have helped to create. It would be his function not simply to make copies of the law, but to be an expositor of its meaning. The scribes are frequently mentioned in the N.T.

We note also the assertion that God had given the law to Moses.

(3) Ezr. 7:6 continues by testifying that his authority came from the king, who approved his request for permission to go.

(4) Ezr. 7:6 then adds the information that he had the favor of God Himself, and this had caused the king to approve of him.

(5) Ezr. 7:7-9 say that he passed the pragmatic test: he succeeded. The group which accompanied him is described in Ezr. 7:7 as containing much the same kinds of people as in the first band, in chapter two.

Ezr. 7:8 states the time of their arrival, just four months after their departure as stated in Ezr. 7:9. This was a reasonable amount of time for an expedition made up of people of various ages, although it is reported that merchants would make the trip in twenty-five days.[41] Total distance was about 900 miles, which would indicate a speed averaging nine miles a day.[42][41] Interpreters Bible, Vol. III, p. 641.

[42] Anchor Bible, Ezra-Nehemiah, p. 72.

(6) In Ezr. 7:10, there is the further authority that comes from adequate preparation, Three things Ezra had set his heart (i.e., mind, as also in Ezr. 7:27)[43] to do, and these are models for any who would serve God today. He determined to begin intellectually by studying Gods law. Added to that was action: to obey, or do, or practice it. Then he would share it with others; he would teach these statutes and ordinances to his brethren.

[43] In the O.T., the heart thinks and makes decisions: the feeling comes from the abdomen.

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

(1) After these things.Fifty-seven years after: this special phrase is here alone used. During the interval we must place the events of the Book of Esther.

Ezra the son of Seraiah.His lineage is given, as frequently in Scripture, compendiously, and according to the genealogical law which makes every ancestor a father and every descendant a son. We know not the reason why certain names supplied in 1 Chronicles 6 are here omitted; but Seraiah is claimed as the father of Ezra because he was the eminent high priest who last ministered in Solomons Temple and was slain at Riblah (2Ki. 25:18). The links wanting in the lineage are easily supplied.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

II.THE SECOND RETURN UNDER EZRA.
VII.

(1-10) A. general summary of Ezras expedition under Divine guidance.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

SECTION SECOND.

THE ACTS OF EZRA. CHAPS. 7-10.

EZRA’S GOING UP TO JERUSALEM, Ezr 7:1-10.

1. After these things Fifty-seven years after the events narrated at the close of the last chapter.

In the reign of Artaxerxes In the seventh year of his reign, as appears from Ezr 7:7-8. So that between the sixth year of Darius Hystaspes, with which the last chapter closed, (vi, 15,) and the present date, fall the last thirty years of Darius, (for he reigned thirty-six years,) and the whole of Xerxes’ reign of twenty years, and the first seven years of this Artaxerxes, who was the son and successor of Xerxes the Great, the Ahasuerus of the Book of Esther. The Artaxerxes of this chapter and of the Book of Nehemiah is commonly known as Artaxerxes Longimanus. According to Ctesias, he was the youngest of three sons who survived Xerxes, and succeeded to the throne by assassinating his eldest brother, and taking advantage of the absence of the other, who was at the time satrap of Bactria. Troubles accompanied this irregular accession, and rebellions broke out in various parts of the empire, and it occupied all the first years of his reign to restore peace to his vast dominions. From all we can gather outside the Scriptures as to the character of Artaxerxes, he seems to have been a weak and irresolute prince. He reigned forty years, a longer period than that of any previous Persian king. Nehemiah (Neh 5:14; Neh 13:6) mentions his thirty-second year, which fact serves to show that he cannot be identified with Xerxes, as some have proposed, since Xerxes reigned but twenty years. Ezra, the distinguished priest and scribe, whose acts are recorded in the four following chapters of this book, was born and reared in exile, but by assiduous study had made himself a profound student and most competent scribe in the law of Moses. Ezr 7:6; Ezr 7:11. See notice of his character and life at the close of chap. 10.

Son of Seraiah It is somewhat uncertain whether by this Seraiah we are to understand the immediate father of Ezra, or that distinguished ancestor who was chief priest at the destruction of the temple, and was slain by Nebuchadnezzar at Riblah. 2Ki 25:18-21. His son Jehozadak went into exile, (1Ch 6:15,) and, perhaps, had a son Seraiah, who was father of Ezra. It would be very natural, however, for Ezra, in here recording his genealogy, to pass over his immediate ancestors, as he certainly does omit the name of Jehozadak, and link himself at once to that ancestor with whom the acting priesthood at Jerusalem had been broken off. He aims in this record to give the main links of his ancestry back to Aaron, and a comparison with the record of his genealogy, given in 1Ch 6:3-15, will show that he has passed over several other names there registered.

Fuente: Whedon’s Commentary on the Old and New Testaments

Ezra Comes To Jerusalem ( Ezr 7:1-10 ).

Almost sixty years after the completion of the Temple, Ezra arrived in Jerusalem as an Expert in the Law of Moses, eager to teach it to the worshippers of YHWH, and accompanied by many Israelite exiles who had been given permission to return. It will be noted that Ezr 7:1-26 are written in the third person (‘he’). It is clear why from the introduction. Ezra is presenting his report to the king with due formality. There was no better way for a Jew to reveal his status than by outlining his genealogy. Without excessive boasting it revealed his pedigree and would impress those who heard because it connected him with the ancients. Thus the following narrative continued the note of formality, leading up to the king’s commission. The change to the first person is initiated by Ezra’s cry of praise and gratitude to God, and that continues until he comes to the end of his report in chapter 10 when he demonstrates how he and the people have fulfilled the king’s commission..

Ezr 7:1-5

‘ Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, the son of Shallum, the son of Zadok, the son of Ahitub, the son of Amariah, the son of Azariah, the son of Meraioth, the son of Zerahiah, the son of Uzzi, the son of Bukki, the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest,’

‘After these things’ is a loose way of indicating that what is described comes chronologically after what has previously been described. It gives no indication of what the time gap between them might be, and in fact what has been described in the previous narrative had dealt with matters up to the reign of Artaxerxes (Ezr 4:11; Ezr 4:23).

Note how Ezra’s pedigree is listed in detail, drawing attention to his direct descent from Eleazar, the son of Aaron. Apart from the omission of a few names, which was common practise in ancient genealogies, it coincides with that in 1Ch 6:1-15. Whether Seraiah was his actual father or grandfather, named after the Seraiah from whom he was descended (1Ch 6:14), or whether he was simply that well known ancestor, it is impossible at this stage to determine. Probably the former is true. The aim of the genealogy was, of course, in order to establish Ezra’s credentials as a son of Zadok (the High Priest in David’s day whose descendants were approved by Eze 43:19; Eze 44:15), who was the son of Eleazar (the High Priest in Joshua’s day), the son of the first Priest, Aaron, here called ‘the chief priest’.

It has been argued that Zadok was not the son of Ahitub, as it was Ahimelech who was the son of Ahitub (1Sa 22:9). But it is noteworthy that the same phrase is used of Zadok in 2Sa 8:17. There is no reason at all why Zadok’s father should not have been called Ahitub. This book itself is a witness to how often the same name appears with reference to different people.

Ezr 7:6

‘This Ezra went up from Babylon, and he was a ready scribe in the law of Moses, which YHWH, the God of Israel, had given, and the king granted him all his request, according to the hand of YHWH his God upon him.’

Ezra is described as ‘a ready (skilled and capable) Scribe in the Law of Moses, which YHWH the God of Israel had given’. He is thus seen as being an expert in the Law of Moses given at Sinai.

‘The king granted him all his request.’ The idea behind this statement is that he was fully approved of by Artaxerxes who was willing to give him anything that he required for the fulfilment of his task. A comparison may be intended here with the Pharaoh of the Exodus who also granted to Moses, albeit reluctantly, all that he had requested (Exo 12:31-32). Ezra may be being seen as the new Moses, swaying the king and leading his people into the promised land, bearing the Law of Moses, and having received the gifts from the people who were remaining behind (compare Ezr 1:4; Ezr 7:15-16). While we are nowhere told of things which Ezra did ask for, chief among them would be the king’s authority to act in matters to do with the Law of Moses (Ezr 7:25), something which was very dear to Ezra’s heart (Ezr 7:10). And it may also have included the treasures for God’s house and the right to require from the officials in Beyond the River anything that he required for his task (Ezr 7:21). Much may also well have been provided in the way of beasts of burden in order to ensure the comfort of his journey. And the reason for the king’s favour was because ‘the hand of YHWH his God was upon him’ (Ezr 7:6)

Ezr 7:7

‘And there went up (with him) some from the children of Israel, and from the priests, and the Levites, and the singers, and the gate-keepers, and the Nethinim, to Jerusalem, in the seventh year of Artaxerxes the king.’

‘Some from the children of Israel’ probably reflects the fact of the presence of the children of Israel already in the land from the previous return (compare Ezr 3:1). It is less likely that ‘some of’ is in contrast with those left in exile by their own choice. To the writer it was those who were in the land who were the new Israel (Ezr 2:2; Ezr 3:1; Ezr 6:16) Compare with this verse ‘the priests, and the Levites, and some of the people and the singers, and the gatekeepers, and the Nethinim’ in 1:70) of the first returnees. The two groups would soon be combining. For information on these different classes see chapter 2, where it will be noted we have the same order, children of Israel, priests, Levites, singers, gate-keepers, and Nethinim (together with Solomon’s servants). We should note that the reason why Ezra is not mentioned here is because his ‘going up’ has already been mentioned in Ezr 7:6. ‘With him’ is to be understood.

The journey of Ezra and his fellow-travellers took place in the seventh year of Artaxerxes. There may well be intended in the mention of the fact that it was the  seventh  year (the year of divine perfection) the thought of God’s perfect timing. We can compare how the seventh year was always a year of rest for the land (Exo 23:11) and release from debt (Deu 15:1-3) when they were in the land. It was also the year of release for the Habiru slave (Exo 21:2; Deu 15:12).

Ezr 7:8

‘And he came to Jerusalem in the fifth month, which was in the seventh year of the king.’

They arrived in Jerusalem in the fifth month (the number of covenant) of the seventh year (the number of divine perfection) of Artaxerxes. That was in 458 BC. The journey took nearly four months, although with women and children in the caravan they would have to move at a slow pace. The use of the singular ‘he’ refers back to the mention of Ezra in Ezr 7:6. Ezr 7:7 is an explanatory sentence which we would have possibly put in parenthesis. The use of the singular continues in Ezr 7:9.

Ezr 7:9

‘For on the first day of the first month he began to go up from Babylon, and on the first day of the fifth month he came to Jerusalem, according to the good hand of his God upon him.’

The first day of the first month is the day of new beginning, the commencement of the religious calendar. It was on that date that ‘he began to go up –.’ It was then that he gathered the people at the River of Ahava ready for the journey (Ezr 5:15), where there was a three day inspection. But the fact that he then discovered that no Levites had responded to his call (Ezr 8:15) meant that he had to persuade Levites and Nethinim to join him, and this delayed the start of the actual journey, which did not recommence until the twelfth day (Ezr 8:31). But because the good hand of God was upon him there were no further delays on the journey so that they made good time.

Ezr 7:10

‘For Ezra had set his heart to seek the law of YHWH, and to do it, and to teach in Israel statutes and ordinances.’

The reason why the good hand of God was upon him was that he had set his heart to look into the Law of YHWH so that it had entered into his heart, and then to actually ‘do it’, living it out in his daily life. Finally he had set himself to teach its statutes and ordinances in Israel that others might benefit by it too. He was dedicated to a teaching ministry based on the Law of God. ‘Look into — do — teach, are the perfect combination for such a person. He meditated, then did, and then taught. It is what the Christian should do with the word of God. It is the man who  does  these things who will live by them (Lev 18:5; Deu 4:1; Deu 8:1; Deu 12:1). To be a teacher without doing is to be deserving of heavy punishment (Jas 3:1).

This was where the later Scribes condemned by Jesus in Matthew 23; Mark 7 went astray. Instead of studying the Law as it was in itself, they studied what the elders had said about the Law. They thus failed to observe the true meaning of the Law. They found ways round it. And in consequence when they taught converts they made them ‘twofold more a son of Hell than themselves’ (Mat 23:13).

Fuente: Commentary Series on the Bible by Peter Pett

Almost Sixty Years After The Building Of The Temple Ezra, An Expert In The Law, Comes To Jerusalem Bringing With Him A Group Of Fellow-Jews And Much Treasure For The House Of God, Being Authorised By King Artaxerxes To Teach The Law Of God And Enforce It Among Those Who Had Come There Out Of The Captivity ( Ezr 7:1-28 ).

In 458 BC Ezra, a Priest and Expert in The Law Of Moses, came to Jerusalem having been commissioned by King Artaxerxes to teach and enforce that Law among those who claimed to be loyal servants of YHWH, namely the previous returnees from Babylon and those who had united with them in the true worship of YHWH. We are not told what occasioned this commission but it is reasonable to assume that leading Jews among his officials (one of whom was Nehemiah) had drawn his attention to the state of affairs existing among those who had been commissioned by Cyrus to build a Temple in Jerusalem and offer prayers for the Kings of Persia. It was Persian policy to ensure that local religions prospered, and that prayers were offered to the gods of the nations on behalf of the kings of Persia. (Even the Assyrians had sent a priest to teach the ways of YHWH, ‘the God of the land’, to those who had been settled in the country of Samaria – 2Ki 17:27-28).

Fuente: Commentary Series on the Bible by Peter Pett

The Journey of Ezra and his Company

v. 1. Now, after these things, almost sixty years after the events last related, in the reign of Artaxerxes, king of Persia, the Artaxerxes Longimanus of secular history, Ezra, the son of Seraiah, the son of Azariah, the son of Hilkiah,

v. 2. the son of Shallum, the son of Zadok, the son of Ahitub,

v. 3. the son of Amariah, the son of Azariah, the son of Meraioth,

v. 4. the son of Zerahiah, the son of Uzzi, the son of Bukki,

v. 5. the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron, the chief priest, Ezra himself being very careful to note his priestly descent, although he does not give every link in the genealogical chain,

v. 6. this Ezra went up from Babylon; and he was a ready scribe in the Law of Moses, a learned rabbi, or doctor, in the Mosaic Law and its interpretation, which the Lord God of Israel had given. And the king granted him all his request, entrusting him, at his own suggestion, with an important commission to the Jews, according to the hand of the Lord, his God, upon him. It was due to the goodness, providence, and grace of God which ruled over him that Ezra was granted this favor by the king.

v. 7. And there went up, subsequently, some of the children of Israel, and of the priests and the Levites, and the singers, and the porters, and the Nethinim, the lower servants of the Temple, to whom the more menial tasks were entrusted, unto Jerusalem, in the seventh year of Artaxerxes the king.

v. 8. And he came to Jerusalem in the fifth month, after a journey of four months, which was in the seventh year of the king.

v. 9. For upon the first day of the first month, the new moon of the ecclesiastical year, began he to go up from Babylon, and on the first day of the fifth month came he to 3erusalem, according to the good hand of his God upon him, who directed also this affair to the blessing of all His children concerned.

v. 10. For Ezra had prepared his heart to seek the Law of the Lord, in studying the Law of God, its principles, institutions, privileges, and requirements, and to do it, and to teach in Israel statutes and judgments, the knowledge of which, at this time, had been considerably reduced, so far as the people as a whole were concerned. Where God is served with serious devotion, where his Word and worship are upheld with all zeal, there others are gained for the Lord. The more strictly the Church will follow the precepts of the Word of God, also in uncompromising opposition to all unionism, the better will it be able to do mission-work.

Fuente: The Popular Commentary on the Bible by Kretzmann

PART II.

SECOND RETURN OF THE ISRAELITES FROM CAPTIVITY UNDER EZRA.

1. DECREE OF ARTAXERXES, AND RETURN UNDER EZRA, WITH THE NUMBERS OF THOSE WHO RETURNED, AND THE NAMES OF THE CHIEF MEN.

EXPOSITION

FIFTY–SEVEN years after the completion of the temple and its dedication, when the long and eventful rein of Darius was over, and his son Xerxes, probably the Ahasuerus of Esther, had also lived and reigned and passed away, and the grandson of Darius, known generally as Artaxerxes Longimanus, occupied the Persian throne, a further return of Israelites from Babylon, on a tolerably large scale, took place. Ezra, a member of the high priest’s family, a descendant of Seraiah, the “chief priest” at the time of the destruction of Jerusalem (2Ki 25:18), and probably a third cousin of the existing high priest, Eliashib, having access to Artaxerxes, and, apparently, a certain influence with him, asked (Ezr 7:6) and obtained the royal permission to reinforce the colony in Judaea by a fresh body of emigrants, and at the same time to convey to Jerusalem a sum of money, which the Babylonian Jews had subscribed towards the temple service (ibid. verse 16). Artaxerxes appears to have had a high respect for Ezra; he recognised in him one possessed of wisdom from on high (verse 25), and readily granted him, not only the request that he had made, but an important commission, which was mainly one of inquiry (verse 14), but which made him for a time paramount civil ruler of the province, with power of life and death over its inhabitants (verse 26); and also conferred upon the Jewish people certain valuable gifts and privileges. The terms of the decree are set forth in Ezr 7:12-26, where the Chaldee version of the text, as published by Artaxerxes, is probably given verbatim et literatim. After reciting it, Ezra breaks out into a brief but earnest burst of thanksgiving and acknowledgment of God’s goodness, which concludes Ezr 7:1-28; occupying the last two verses. He then proceeds, in Ezr 8:1-36; to give an account of the number of the Jews who returned with him, with the names of their leaders, whom he calls “chief of the fathers.” Having completed his list in Ezr 8:14, he goes on (Ezr 8:15-31) to describe the circumstances of the journey from Babylon to Jerusalem, which occupied exactly four months, commencing on the first day of the first month and terminating on the first day of the fifth month (Ezr 7:9). In conclusion, he tells us how, after a rest of three days, he discharged himself of the most pressing of the commissions intrusted to him, delivering over to the priests in charge of the temple the gifts sent by Artaxerxes, and making known to the various Persian officials of the district the terms of the royal decree so far as they were affected by it (Ezr 8:32-36). This section may be subdivided into seven parts:

1. The genealogy of Ezra (Ezr 7:1-5);

2. The fact of his journey, with its dates (Ezr 7:6-10);

3. The decree of Artaxerxes with respect to Ezra (Ezr 7:11-26);

4. The thanksgiving of Ezra (Ezr 7:27, Ezr 7:28);

5. The numbers of those who accompanied him to Jerusalem, with the names of the chiefs (Ezr 8:1-14);

6. The circumstances of the journey from Babylon to Jerusalem (Ezr 8:15-31); and

7. The three days’ rest at Jerusalem and execution of the more pressing commissions (Ezr 8:32-36).

Ezr 7:1-5

THE GENEALOGY OF EZRA (Ezr 7:1-5). It is plain that this genealogy is incomplete. It gives no more than sixteen generations between Ezra and Aaron, whereas the number of generations between Zerubbabel and Nashon, prince of Judah in Aaron’s time (Num 1:7; Num 2:3), was twenty-six (1Ch 2:10-15; 1Ch 3:5-19), and that between Aaron himself and Eliashib at least as many (1Ch 6:3-15; 1Ch 9:11; Neh 12:10). Six names are omitted between the Azariah and Memioth of verse 3, which will be found in 1Ch 6:7-10; and at least three must be wanting between Ezra himself and Seraiah, who was the great-great-grandfather of Eliashib, Ezra’s contemporary (Neh 3:1; Neh 13:4). The curtailment of genealogies by the omission of names was a common practice of the Jews. A notable instance is the omission of three royal names in St. Matthew’s genealogy of our Lord (Mat 1:8).

Ezr 7:1

The writer makes a marked division between his first and second sections by means of the words, “Now after these things,” which he uses in this place only. The actual interval seems to have been one of between fifty-seven and fifty-eight years, the sixth year of Darius being b.c. 516, and the seventh of Artaxerxes Longimanus b.c. 458. Artaxerxes is in the original “Artakhshata,” which reproduces the Persian Artakhshatra with the change of only one letter. That Longimanus, the grandson of Darius, is meant seems to follow from the fact that Eliashib, the grandson of Jeshua is high priest under him (Neh 3:1).

Darius, correspond to Jeshua,
Xerxes correspond to Joiakim
Artaxerxes correspond to Eliashib

But for this it would be possible to regard the Artaxerxes of Ezra (Ezr 7:1-28.) and Nehemiah as Mnemon. Ezra the son of Seraiah. Probably the great-great-grandson. In the language of the sacred writers, every descendant is a “son,” and every ancestor a “father.” Christ is “the son of David,” and David “the son of Abraham” (Mat 1:1). Joram “begat” Uzziah (Mat 1:8), his great-great-grandson. Jochebed was “the daughter of Levi (Exo 2:1). Ezra omits the names of his father, grandfather, and great-grandfather, who were undistinguished, and claims descent from Seraiah, the last high priest who had ministered in Solomon’s temple (2Ki 25:18). Azariah, the father of Seraiah, does not occur in either Kings or Chronicles; but Hilkiah, Azariah’s father, is no doubt the high priest of Josiah’s time (2Ki 22:4-14; 2Ch 34:14-22, etc.).

Ezr 7:2-4

This portion of the genealogy agrees exactly with that of Jehozadak in 1Ch 6:3-15, excepting in the omission, which has been already noticed, of six names between Azariah and Meraioth. We may gather from 1Ch 9:11 that a Meraioth is also omitted between the Zadok and Ahitub of 1Ch 9:2.

Ezr 7:6-10

EZRA‘S JOURNEY FROM BABYLON TO JERUSALEM, WITH DATES (Xerxes Ezr 7:6-10). In introducing himself, Ezra seems to regard it 25 of primary importance to state two things

(1) who he was, and

(2) what place he had in a history of which the main object is to give an account of the return of Israel from captivity. In connection with the former point, he gives, first of all, his genealogy; and, secondly, the account of himself contained in verses 6 and 10. He describes himself as “a ready scribe”one who “had prepared his heart to seek the law of the Lord, and to do it,” and also “to teach in Israel statutes and judgments.” In connection with the latter, he is careful to put before us at once the fact that he too, like Zerubbabel, “went up from Babylon” to Jerusalem by the permission of the Persian king, and, like Zerubbabel, was accompanied by priests, Levites, both singers and porters, Nethinim, and a number of the people (verse 7). He adds an exact statement as to the date of both his departure and arrival, very natural in one who is his own biographer, and very interesting to the general historian. He also, without any parade of religious sentiment, acknowledges the baud of God as directing, helping, and sustaining him in all his proceedings, ascribing to the Divine favour, especially, Artaxerxes allowance of his journey, and his safe accomplishment of it within a moderate space of time (verses 6, 9).

Ezr 7:6

This Ezra went up. See comment on Ezr 2:1, where the same expression “went up”is used. He was a ready scribe in the law of Moses. On the meaning of this phrase, and the new position occupied by “scribes“ after the captivity, see ‘Introduction to Ezra,’ 5. Which the Lord God of Israel had given. It is characteristic of Ezra’s piety never to forget that the law was not a mere human code given by an earthly lawgiver, not even a national treasure, the accumulation of centuries, but a direct Divine gift “the law of the Lord” (verse 10), “the words of the commandments of the Lord, and of his statutes to Israel” (verse 11), “the law which the Lord had commanded by Moses” (Neh 8:14). According to the hand of the Lord his God upon him. i.e. “by reason of God’s favour to him.” God, by reason of his favour to Ezra, inclined the heart of Artaxerxes towards him, so that he granted all his request. The nature of the “request” is not directly stated, but may be gathered from the “letter of Artaxerxes,” especially verses 13, 14, 16.

Ezr 7:7

The same six classes are here mentioned as furnishing colonists under Ezra which, according to the earlier narrative (Ezr 2:70), had accompanied Zerubbabel. The order in which the classes are mentioned is nearly, but not quite, the same. In the seventh year of Artaxerxes. This is the emphatic clause of the verse; Ezra’s main object in the section being to give the exact date of his journey. As Artaxerxes began to reign in b.c. 464, his seventh year would be b.c. 458.

Ezr 7:8

And he came to Jerusalem in the fifth month. From the ninth verse it appears that the first day of the first monththe opening day of the yearwas selected for the commencement of the journey. This was no doubt viewed as an auspicious day for beginning an important undertaking. The time occupied on the way was exactly four months, which is longer than might have been supposed to be necessary. Herodotus reckoned it a three months journey from Sardis to Susa (verse 53), and the younger Cyrus conducted an army from Ephesus to Cunaxa, near Babylon, in ninety- three marching days (Xen, ‘Anab’ 2 1, 6)the distance in either case being considerably more than that from Babylon to Jerusalem, even supposing the route followed to have been by Balis and Aleppo. But a caravan, like an army, requires rests; and we hear of one such rest at Ahava (Ezr 8:15). Cyrus gave his troops more days of rest than of movement, and took half the year to reach Cunaxa from Ephesus. We need not be surprised, therefore, that Ezra’s journey occupied four months. Some delay must almost certainly have been caused by the perils of the route (see Ezr 8:31).

Ezr 7:9

According to the good hand of his God. For the meaning of this phrase, see comment on Ezr 7:6. The special favour of God here intended would seem to be deliverance from certain enemies who designed to attack the caravan on the way (see the next chapter, Ezr 7:21-23, 31).

Ezr 7:10

For Ezra had prepared his heart, etc. God’s favour towards Ezra, and the prosperous issue of his journey, were the consequences of his having set his heart on learning God’s will, and doing it, and teaching it to others. To seek the law is to aim at obtaining a complete knowledge of it. To teach statutes and judgments is to inculcate both the ceremonial and the moral precepts. Ezra appears as a teacher of righteousness in Ezr 10:10, Ezr 10:11, and again in Neh 8:2-18

HOMILETICS

Ezr 7:1-10

The reformer.

“After these things”nearly sixty years “after,” as usually understoodcertain other things came to pass. Things so far similar that they may be recorded in the same connection; things so far different as to open out to us quite a new part of this book. There is this similarity, for examplethat we have the story here of another and supplementary pilgrimage of captive Israelites from Babylon to Jerusalem. On the other hand, there are these points of differencethat the new pilgrimage is on a much smaller scale; and that the story itself is rather biographical than historical, as beforeall of it, in fact, centring closely round the doings of one man. Accordingly, it is with the portrait of this one man, Ezra, that this new portion begins. We can see at once, on looking at the portrait, that he is a zealous ecclesiastical reformer; and we can easily understand there being a great necessity at Jerusalem for such a man at that time. Of this, however, and of what he did there, we shall read by and by. At present we see chiefly his fitness for this difficult role; and that in connection

1. with his ancestry;

2. his attainments; and

3. his ambition.

I. EZRA‘S ANCESTRY. This, given us in verses 1-5, would be such as to fit him for the work of Church reformation in several ways.

1. As to office. By lineage we see that he was a priest; and therefore an authorised preacher (Le Ezr 10:11; 2Ch 15:3; Mal 2:5-7); and therefore a person who would have special facilities in reforming or setting things right, because such endeavours would, in his case, be only expected. How can any man teach truth and right without correcting error and wrong?

2. As to tradition. It may at least be noticed that, according to this lineage, very many of the traditions of his peculiar priestly ancestry would be specially in favour of reforming work. He belonged, e.g; to the better of the two principal priestly lines, viz; that of Eleazar as compared with Ithamar, to which Eli and his sons (1Ch 24:3, 1Ch 24:4; 1Ch 6:8) belonged. Also, even in this very abridged form of his genealogy, how conspicuous are the individual names of Phinehas (Num 25:1-18.; Jos 22:1-34.; Psa 106:30) and Hilkiah (2Ki 22:1-20.; 2Ch 34:1-33.) in regard to this point! It could never, therefore, be said of him, in attempting similar work, as in 1Sa 10:12.

3. As to position. Being himself descended from Seraiah, the grandfather or great (or great-great) grandfather of the high priest of that time (1Ch 6:14; Ezr 3:2; Neh 3:1; Neh 12:10), he would be not only a priest, but a priest with peculiar family advantages for exerting an influence for good, something as is the case with a “prince of the blood” among us. On the whole, while all these things by themselves would not necessarily dispose him to become a reformer, they would all help him, if so disposed.

II. EZRA‘S SPECIAL ATTAINMENTS. These would also qualify him for such labours. For we find that he had learned

1. How to listen to God. The man who would reform others must begin by reforming himself; and this he can only do effectually by means of an accurate knowledge of God’s will, that one standard of perfect right (see Psa 111:10, and end of Luk 11:2). This point secured in the present instance

(a) by Ezra’s discrimination. He knew where to look for God’s word, viz; in the “Scriptures” of truth, recognising clearly their double aspect, as at once human (the “law of Moses”), and also Divine (which “God had given”). Comp. 1Th 2:13“the word of God which ye heard of us.” He recognised also their peculiar value (which the “God of Israel had given”), as God’s special gift to his own people (Rom 3:1, Rom 3:2).

(b) By Ezra’s diligence. Being thus valuable, he treated them accordingly. How much is implied in that expression, a “ready scribe”! “Reading,” to know the letter. “Marking,” to know the meaning. “Inwardly learning and digesting,” to know the power. And all together, to acquire the right useto be “ready” with them whenever called for. A man thus familiar with the “sword of the Spirit” might naturally be expected to further the Spirit’s work.

2. How to speak to men. Many book-learned men are too bookish for this; and, therefore, not fit for reforming efforts. They can describe their weapons, but not employ them. Ezra, we find, on the contrary, was a man able to persuade men of all ranks and conditions, whether superiors, from whom he asked permission to go (end of verses 6 and 28), or equals and inferiors, both lay and clerical (verse 7), whom he persuaded to go with him. Note, however, that this second qualification or attainment was the result of the first, as implied in end of verse 6, and in what we afterwards read in Ezr 8:17, Ezr 8:18.

III. EZRA‘S SPECIAL AMBITION. Unless a man desires an endunless he strongly desires it, if difficult of attainment he is never likely to reach it. However favoured by circumstances, however qualified in itself, the locomotive will never go forward without the requisite moving power. This supplied here by Ezra’s special ambition. We notice

1. Its patience. What is said here (in verse 9) of the length of his journey from Babylon may help to illustrate this. Also what we read afterwards in the detailed account of that journey, his waiting for the Levites, in Ezr 8:15-20, and subsequent delay for fasting (Ezr 8:21-23). What is worth obtaining is worth waiting for. Perhaps this conviction is, of all necessities, the most necessary for success (Jas 5:7).

2. Its depth. “Ezra prepared his heart.” He was deeply earnest as well as patient; could strike as well as endure; and not only bide his time, but use it too. This a rare combination, but most important, in doing good (see Gal 6:9; also examples of Jacob, Moses, and Jehoiada, the high priest, in 2Ch 22:12; 2Ch 23:1-15).

3. Its direction. Those qualifying attainments we have spoken of were his because he had sought themsought them not only as an end, but as a means also to other ends. How definite and complete the description. “Ezra had prepared his heart, to seekto doand to teach.” “To teach in Israel statutes and judgments:” there was the summit of his ambition. First to know and “do” it himself: there was the path, in his judgment, that led to that summit. As the poet has written: “Allured to brighter worlds, and led the way.”

Such is the opening portrait of the man whom God had called then to this special calling. We may gather from it some general considerations as to God’s preparatory work in such cases. We see, e.g.

1. How far back such work may begin. In this ease of Ezra, e.g; as far back (shall we say?) as Aaron. Certainly before his own birth (comp. Jer 1:5; Gal 1:15); and thenceforward, continually, in all his early training and studies, and in all the various hereditary and circumstantial influences that made him finally the man that he was. This especially illustrated in the case of the greatest of all these “sent forth” (Heb 3:1). As far back, at least, as the birth of Seth, God was preparing for that of Christ.

2. How far off such work may begin. Here, e.g; in Babylon for the benefit of those in Jerusalem. So afterwards at Joppa for Cornelius in Cesarea. So in Egypt in Pharaoh’s bed-chamber (Gen 41:1-57.) for the preservation of those then in Canaan. So in Troas for the benefit of Macedonia (Act 16:8, Act 16:9); and in Philippi for that of Thyatira (Act 16:14; Rev 2:18); and in Palestine for the salvation of Ethiopia (Act 8:26-39); and, finally, in heaven itself for the good of earth (Luk 19:10; Joh 3:16 . 1Ti 1:15).

3. How far in both ways it extends. Here the good work afterwards done by Ezra at Jerusalem helped to preserve by purifying the nucleus of the whole Jewish dispersion then residing there; and so, afterwards still, the whole dispersion. The dispersion, thus preserved, prepared the way, as we saw before, for the preaching of the gospel to all nations in all parts of the world; which, again, is to prepare for the restoration of Israel to God’s favour, and the consequent fulness of blessing to all mankind (Rom 11:12, Rom 11:15). What an extraordinary power and depth and stretch of influence for good is implied in these words”Beloved for the fathers’ sakes.”! And how constantly we see similar influence telling on strange peoples and future generations in the history of the world!

HOMILIES BY J.A. MACDONALD

Ezr 7:1-10

The exodus under Ezra.

“After these things,” viz; the events which culminated in the dedication of the temple, and consequent ordering of the service of God. “In the reign of Artaxerxes king of Persia,” after an interval of nearly sixty years, during which the house of the Lord had so fallen into disrepair as to need “beautifying,” and the civil state of the children of the restoration had become disordered, and needed readjustment. With these purposes, and with a view to leading back to Judaea another detachment of Israelites, Ezra received a commission from the king. In the text

I. HE AUTHENTICATES HIMSELF AS THE LEADER OF THIS EXODUS.

1. He evinces his social qualification.

(1) He announces himself as “the son of Seraiah.” This was the high priest who was killed by Nebuchadnezzar (2Ki 25:18, 2Ki 25:21). Ezra was not immediately his son, for even supposing him to have been born the year of Seraiah’s death, that would make him now 122 years of age! The immediate son of Seraiah who went into captivity was Jehozadak (1Ch 6:14, 1Ch 6:15). Ezra, therefore, was probably the grandson or great-grandson of Jehozadak, and nephew or grand-nephew to Jeshua, the high priest who accompanied Zerubbabel. By calling himself “the son of Seraiah” he seems to have claimed now to be in some sort his representative. Jeshua was probably deceased. This stepping over intermediate generations has other examples in this list (verses 1-5), for it only reckons sixteen from Seraiah to Aaron, whereas, according to 1Ch 6:1-81; there are twenty-two.

(2) Lineage is not without religious as well as civil advantages. Sons of Aaron only could officiate as priests. It was of substantial advantage to have descent from Abraham when temporal blessings of the covenant were limited to his seed, for these were not without their relation to the spiritual, though these are limited to the children of his faith. Children of godly persons are generally those who keep up the succession of the Church both in its membership and ministry (see Isa 65:23).

2. He evinces his moral qualifications. “He was a ready scribe,” etc.

(1) This law is distinguished as that “which the Lord God of Israel had given.” The solemnities of Sinai and the miracles of the first exodus are here called to mind. Such a glorious authentication can be pleaded in favour of no other system of religion. Buddhism? Hinduism? Confucianism? Mahommedanism?

(2) This is the law, therefore, to be studied. Its author, God. Its matter, truth the most sublime. Its spirit, holiness. Its end, heaven.

(3) A ready scribe (not a skilful penman only, but an able expounder also) of such a law has the noblest qualifications to be a leader of men.

3. He evinces his political qualification.

(1) He had the commission of the king. “The king granted him all his request.” There was great advantage in this, viz; to influence the Jews to muster, to influence the heathen to aid them.

(2) This he had “according to the good hand of the Lord his God upon him.” By God’s blessing he had wisdom to influence the king. That blessing also disposed the king to listen (Ezr 6:22). NoteGod is in everything good; it is our duty to discern this.

II. HE RELATES THE SUCCESS OF HIS UNDERTAKING.

1. In the muster.

(1) He had “some of the children of Israel.” Those who came to his standard were volunteers (see 1Ch 6:13). They numbered 1773 adult males, which with a proportionate number of women and children would make 9000 persons.

(2) Amongst these were persons of influence. There were “priests and Levites.” Of these last some were of the families of the “singers” and of the “porters.”

(3) There were also Nethinims, descendants of those “whom David and the princes bad appointed for the service of the Levites” (Ezr 8:20). The limitation of particular functions to families tends to perfect efficiency. The service of God in all its departments should be the most efficient.

2. In the journey.

(1) Incidents are scantily given. The time occupied was four months (1Ch 6:9). It appears to have been, at least for the able-bodied, a march; for whence could carriages be procured for the transport of 9000 persons? Amongst the requisites they were provided with they had tents for their encampment (Ezr 8:15). During their pilgrimage their hearts would be in Zion. So the Christian pilgrim on this earth, etc.

(2) If incidents are not particularly given, the success of the enterprise is, most emphatically. They “went up from Babylon” and “came to Jerusalem” (1Ch 6:6, 1Ch 6:8, 1Ch 6:9). Far better go up from the mystic Babylon to the mystic Jerusalem than reverse the journey, as too many do. Ezra had not only the skill to plan an exodus, but also the energy to carry it out. Many a good thought perishes for lack of executive ability. Happy is the coincidence of noble thoughts and noble deeds.

3. In the blessing of God.

(1) Ezra “sought the law of the Lord.” No study more remunerativemore ennoblingmore pleasing to God.

(2) He sought it in earnest. “Prepared his heart,” viz; by raising it above impure prejudices; by seeking the light of the great Inspirer in prayer.

(3) He reduced it to practice. He prepared his heart “to do it.” Glorious example. His life was therefore righteous, and his influence consequently greatviz.,

(a) With God.

(b) With the king.

(c) With the people.

(4) And “he taught it to Israel.” He taught Israel the “statutes,” viz; precepts and “judgments,” viz; sanctions (1Ki 6:12; Eze 11:12). What a degenerate succession from the noble Ezra were the scribes of our Lord’s day! Let us emulate his qualities.J.A.M.

HOMILIES BY W. CLARKSON

Ezr 7:1-10

Ezra: his character and work.

The study of human character and of human life is not only an essential part of human knowledge, but of spiritual culture. Biography is a means of grace. We do well to follow in thought the lines along which the noblest of our race have moved: we are thereby attracted toward them, and grow up toward their spiritual stature. We may learn from the life and character of Ezra by considering

I. WHAT WE KNOW HE WAS AND DID. He was

1. A priest, claiming descent, as we see, from Aaron (verse 5); and we doubt not that he discharged, faithfully and conscientiously, the duties of the priesthood. He was, moreover, what came to be called

2.A scribe (verse 6), i.e.

(1) a student,

(2) an interpreter, and

(3) a copyist of the law.

Ezra “prepared his heart to seek the law of the Lord, and to do it, and to teach,” etc. (verse 10): These three functions of the scribe include the three most important duties a man can undertake: viz.,

(1) his duty to himself, in studying the will of God as revealed in his word, that he may have it in his own heart; and,

(2) his duty to his own generation, in teaching his fellows what he has learned: in interpreting, in “giving the sense” (Neh 8:8), in “teaching statutes and judgments” (verse 10), i.e. in declaring and enforcing the great truths which God had revealed, especially those which affected the duty and the prospects of the Jewish people; and

(3) his duty to his race, in copying, and thus multiplying and preserving intact the word and the very words of God. Ezra “gave his heart” to this (verse 10), and the result was that he did it with conspicuous and commanding ability (Neh 8:1-18). He was a “ready scribe” (verse 6).

3. Administrator and reformer. He conducted the party whom he headed to Jerusalem in peace and safety (verse 8); there he established himself as leader of the people, and set about the work of reforming abuses with a vigorous hand. His ardour led to a serviceable organisation and reform. He seems also to have been, as few strong-willed men are, a co-operator with others. He acted with Nehemiah, the governor, and it may well have been difficult to define strictly their respective offices.

4. Man of influence with his fellows. There was that about him, due to the elevation and disinterestedness of his character as well as to the vigour and robustness of his mind, which gave him strange influence with the king, so that he gave him leave to lead out a large return party, and also entrusted him with large powers in the commission. Men who, like Ezra, earnestly seek the will of God and do what they know to be right (verse 10), and lay themselves out for “doing good and communicating” (Heb 13:16), are likely to have power with men.

5. Man through whom God wrought. “The hand of the Lord his God was upon him” (verses 6, 9, etc.). His soul felt the quickening touch of the Divine finger, and it kindled with a sacred glow of piety and zeal. He was moved of God to attempt great things, and helped of God to achieve them. His life flowed on like a fertilising river, and did so because “all his springs were in God” (Psa 87:7). Our character may contain much that is excellent, and our lives include much that is honourable, but except the “hand of the Lord our God be upon us,” renewing our heart and blessing our life, we shall not be or do that which is pleasing to him or useful to our fellows.

II. GENERALLY RECEIVED TRADITION RESPECTING EZRA. It is commonly believed among the Jews that he instituted the Great Synagogue, that he settled the canon of Scripture, that he himself wrote the books of the Chronicles, Ezra, Nehemiah, and (perhaps) Esther, and that he established the system of synagogue worship. This last arose about his time, and, if indeed due to him, is a work which laid his countrymen, and indeed us all (for had not the forms of the synagogue something, if not much, to do with the forms of the early Church?), under a heavy debt of gratitude. Ezra was a holy and zealous man, with a strong mind and a firm will, exercising a commanding influence on his contemporaries, making the word of God the basis and mainspring of his action, seeking and striving for the purity of the people of God. Some things he did we know. Others we know not of. We may not be so great and distinguished as he was. It may not be in our power to render such signal services as he did, or to leave behind us such a reputation as he has left. Yet in the essentials of his character and work we may be like him. We also may

(1) Be devout students of God’s will as revealed in his word”preparing our heart to seek the law of the Lord, and to do it.”

(2) Open our hearts to receive heavenly influences; gain by humility, docility, and prayer “the hand of the Lord our God upon us,” so that he will dwell in us and work through us.

(3) Make known the will of God to others, teaching in some sphere, higher or humbler, the word of God and the truth of Jesus Christ.

(4) Co-operate cheerfully with others, yielding our preferences to theirs, being “of the same mind in the Lord” with those who are our fellow-labourers in the field of Christian work. And if we do this as did Ezra, we shall, like him,

(5) do that which men will mark and praise, but much more that they will not record; much, however, that will not be unwritten in some book of God, and that will “in no wise lose its reward.”C.

HOMILIES BY J.S. EXELL

Ezr 7:1-10

Ezra the type of as ideal minister.

I. THAT HE IS GENERALLY A MAN OF GOOD MORAL ANCESTRY. “The son of Aaron the chief priest” (verse 5). Ezra was in the line of a renowned and religious ancestry; the past history of Israel would be full of meaning to him; sacred traditions would inspire him in the present national crisis, It is well for a minister to have in his ancestry men whose lives and activities have been intimately associated with the Church; their holy example will animate him; natural sympathy will stimulate him; the sacred enterprise of his family will inspire him; a blessed heritage will be his. It is a privilege for a minister to be in the line of Aaron, if he continue faithfully in the work of Aaron. The inspiration and influence of a holy ancestry is a rich ministerial endowment.

II. THAT HE IS A MAN OF SELF–SACRIFICING SPIRIT. Ezra left Babylon for Jerusalem. He exchanged the comfort and influence which he enjoyed in the court of Artaxerxes for the hardships of a perilous journey, and for the broken fortunes of Israel. The true minister will ever be ready to leave Babylon for Jerusalem; he will esteem luxury, and even life itself, as subservient to the welfare of the people of God. Christ left a better court than Babylon, and allied himself with sinful men that he might restore their broken hopes. The early disciples left all and followed Christ; the carnal must be sacrificed to the spiritual.

III. THAT HE IS A MAN INTELLIGENTLY TAUGHT IN THE WORD OF GOD. “And he was a ready scribe in the law of Moses” (verse 6).

1. He intelligently understood the truth.

(1) Its divinity.

(2) Its obligation.

2. He carefully prepared his moral nature for the reception of the truth. “For Ezra had prepared his heart to seek the law of the Lord” (verse 10).

3. He constantly endeavoured to make his conduct an embodiment of the truth. “And to do it” (verse 10).

4. He wisely recognised the deeper meanings of the truth. “To seek the law of the Lord”

5. He earnestly sought to impart to others a knowledge of the truth. “And to teach in Israel.” Thus the true minister will understand the gospel; will prepare his soul by repentance and prayer for the reception of the gospel in all its entirety; will exhibit the gospel in his daily conduct; will seek the hidden messages of the gospel; and will strive to bring mankind to a knowledge of the truth as it is in Jesus.

IV. THAT HE IS A MAN CAPABLE OF ATTACHING MEN TO HIMSELF (verse 7; compare Ezr 8:16, Ezr 8:18). Ezra went not alone to Jerusalem, but succeeded in getting many to accompany him.

1. He awakened sympathy in many of his comrades.

2. He awakened conscience in some of his comrades.

3. He employed appropriate agencies to induce others to join him in the journey (Ezr 8:18). The true minister will employ all rightful means to induce men to walk with him in the ways of a new life to heaven; he will not isolate himself from men, but take them with him by the force of sympathy.

V. THAT HE IS A MAN WHO ENDEAVOURS RIGHTLY TO INFLUENCE THE CIVIL AUTHORITIES. Ezra was evidently on the most friendly terms with Artaxerxes; magistrates and ministers should be in sympathy with each other. The sovereign and the scribe should be mutually helpful; there should be no antagonism between the Church and the state. The true minister will cultivate a judicious co-operation with the “powers that be.” Ezra taught the king, hence his knowledge of the God of Israel (verse 15). It is the office of the minister to instruct men in lofty social station, when they have the opportunity, as well as to aid the poor Israelite. The Church is the best teacher of the state.E.

HOMILIES BY A. MACKENNAL

Ezr 7:9, Ezr 7:10

Ezra and his mission.

Two generations had elapsed between the close of Ezr 6:1-22. and the events with which the final chapters of the book are concerned. The prophetic voice was silent; Haggai and Zechariah had long since passed away. Zerubbabel, the last representative of the house of David, in whose person some had looked for a restoration of the Jewish kingdom, was dead. The high priesthood, which had been filled by the saintly Jeshua, was occupied by Eliashib, who became connected by marriage with two conspicuous enemies of the faith of Israel. His grandson married a daughter of Sanballat the Horonite; he himself “was allied unto Tobiab,” to whom he gave a residence “in the courts of the house of God” (Neh 13:4-7, Neh 13:28). Darius had been succeeded by Xerxes, the story of whose pride, lasciviousness, passion, and feebleness is one of the most ignoble of the records of classic history. He was the Ahasuerus of the book of Esther. We may judge from the book of Esther how unfavourable the times were for carrying on the national and spiritual restoration of Israel. The full extent of the debasement of the settlers in Palestine was not known in Babylon; it broke on both Ezra and Nehemiah with painful surprise (Ezr 9:1-15.; Neh 13:1-31.). But enough was known to awaken concern; he desired “to teach in Israel statutes and judgments.” Filled with this pious desire, he obtained permission to go up to Jerusalem.

I. THE CHARACTER OF EZRA. He was a priest, but he was still more a scribe; tradition assigns to him a leading part in the formation of the canon of Jewish Scriptures. The beginning of the study of Hebrew literature belongs to this period; the dignity of the pursuit invested the name “scribe” with honour, changed the mere registrar of documents and chronicler of events into the scholar and teacher. The change of language consequent on the deportation of the Hebrews into Babylon rendered it necessary that some should draw the inspiring record of the past from the obscurity of a dead or dying language, and make the people acquainted with their Divine- mission and the duties that mission imposed upon them. Above all, the law of the Lord was the object of Ezra’s reverence; he was “a ready scribe in the law of Moses, which the Lord God of Israel had given;” he “had prepared his heart to seek the law of the Lord, and to do and teach it.” The character of Ezra was intimately associated with his vocation: his were the habits of the student; his virtues were not those of the statesman, the warrior, or the priest, but the virtues of the scholar; it was his not to give, but to interpret, laws.

1. The profound piety of the man first strikes us. The precepts of the law were to him “the words of God;” behind the writings he saw the august personal authority of the ever-living Ruler of his people. He lived in awe of his will; he had a deep conviction of the evil of sin against him, so deep that it impressed itself on others; they who sympathised with his purpose were those who “trembled at the words of the God of Israel” (Ezr 9:4; Ezr 10:3). He had a vivid consciousness of his mission, and the nearness of God to him in its fulfilment; again and again he refers his success to “the good hand of his God upon him.”

2. Ezra had courage, but it was the courage of the student; not impulsive, but meditative. He knew and feared the dangers of the way; but he knew how to conquer fear (Ezr 8:21-23). He needed to be aroused to effort, and when he was called to action he prepared himself for it by consecration (Ezr 10:4, Ezr 10:5). There is a physical, and there is also a moral, courage; that is the most enduring bravery which knowing of dangers, faces them, trembles but advances, which supplies the lack of impulse by resolve. The “fear of the Lord” casts out all other fear.

3. The sensitive conscience and tender sympathy of the recluse are also his. Contrast his manifestation of feeling with that of Nehemiah when confronted with glaring impiety (Neh 9:1-38.; Neh 13:1-31.). Nehemiah is indignant, Ezra is overwhelmed. Nehemiah “contends,” Ezra weeps. Nehemiah curses the transgressors, and smites them, and plucks off their hair, and “makes them” amend; Ezra is prostrate from morning until evening, solemnly intercedes with God on their behalf, and wins the people to concern and repentance. This is the sacrificial spirit, feeling and confessing the sins of others as our own, bearing their transgressions, and recovering them by suffering; it is the lesson of the cross, the Christian spirit.

4. The firmness, even ruthlessness, with which he commands the separation of the husbands from their wives and children also bespeak the man of the study. None have shewn themselves more able to rise above family ties, none have more imperiously demanded this sacrifice from others, than those whose lofty ideal, cherished in the cell, has known none of the abatement which we learn to make in social intercourse. There is room for such men in history, and a work sometimes which none can do so well as they. Here are, unquestionably, the elements of a noble character. Not the only noble type, nor need we inquire if the noblest; enough that his was the character required for the reforms he inaugurated. Nehemiah was not called to do over again the work Ezra did. The style of Nehemiah’s record (Neh 13:23-28) indicates a very different state of things from that which Ezra found. This is the true test of the value of a man’s character, that he is fit for the work he has to do; the test of his worth is that he does it effectually.

II. THE REFORMATION EZRA WROUGHT. He went up on a twofold errand. His own object was to teach the people “the words of the commandment of the Lord, and of his statutes to Israel.” Disobedience of these had always been the crying sin of the nation, and had entailed on it its woes (Ezr 9:7); the new favour God had extended to them would be forfeited if they disregarded his laws (Ezr 9:14). And the disobedience that would provoke God might be through ignorance as well as through presumption. A nation perishes through ignorance; the violation of the Divine order brings social disorganisation and rain, it needs not that the violation be wilful. In the sacrifice offered on his arrival, together with the renewal of consecrationthe burnt offering, and the feast of thanksgivingthe peace-offering, there occurs again the touching sin-offering, twelve he-goats are sacrificed to acknowledge and ask pardon for sins of ignorance. In the disordered state of the times it was certain there must have been many defects in the people’s service, many errors, many transgressions of which they were not conscious, and these must be confessed. Then he was charged with a double mission from Artaxerxes, the gentle prince at that time reigning over Persia. The furnishing of the temple was to be proceeded with; he was laden with gifts for this purpose (Ezr 8:25-27); he was charged to attend to its service, and empowered to draw from the royal revenues what was needed for a stately ritual (Ezr 7:16, Ezr 7:17, Ezr 7:22). He was also commissioned to set magistrates and judges over the people charged with the administration of Jewish law, and he was empowered to execute it (Ezr 7:25, Ezr 7:26). Artaxerxes knew that the law of the Lord was more than a mere ritual, that it prescribed social customs and regulated the life of the people, and he sympathised with Nehemiah’s desire to re-establish its rule. One great reform, however, overshadows all other works of Ezra; when this is-recorded the book abruptly closes, as if Ezra’s work was done. The story of Ezra’s dismay at hearing of the marriages of the Jews with the heathen, and his prompt dissolution of the marriages, is so far removed from the tolerant spirit of modern Christendom that it needs some special observations.

1. These were idolatrous heathen, not monotheistic heathen like the Persians; they were the heathen of Syria, whose worship was fouled with lust and blood. The term “abominations,” as applied to their customs, is no mere outburst of Jewish arrogance; the tolerant modern spirit is revolted by the record. Intermarriage with them meant sharing in their festivals, and exposed the Jews to the utmost peril (cf. Neh 13:26). The past sufferings of the people should have warned them against this new folly; it seemed like provoking God, so soon to forget the past (Ezr 9:6-15). The inter- marriage of the people, and especially of the priests, with idolatrous women was unfaithfulness to the purpose for which they had been restored from Babylon; a betrayal of the confidence reposed in them by Cyrus and his successors; a denial of the testimony of Zerubbabel and Jeshua (Ezr 4:3); it argued indifference to their national position, contempt of their Divine calling.

2. The demand for divorce seems inconsistent with Paul’s counsel (1Co 7:14), and the hopeful charity on which it is based; with many of Christ’s words, and the spirit of Christ’s life; it seems to argue the terror of the separatist rather than the confidence of the strong believer. We must not, however, argue the question from a Christian, but from a Jewish, stand- point; it is as foolish to look into the Old Testament for modern ethics as for modern science. The immense moral force of the gospel renders possible a genial and tolerant spirit which was not possible to an earnest Jew. As a matter of fact, the seductions of idolatry had always proved stronger than the attraction of Judaism; the heathen corrupted the Hebrew, the Hebrew did not convert the heathen. Judaism, with all its signal merits, was not a missionary faith; its office was protest, not evangelisation; the spiritual power of the gospel was not in itthe cross, and resurrection, and the gift of the Holy Spirit. The presence of these forces in Christianity is the reason of its tolerant spirit; it moves freely in a world which it has power to change and sanctify; its work is not to protest, but to reclaim; the Son of man came not to judge the world, but to save the world. Some practical lessons:

1. A lesson of wisdom. Force of character is needed as well as a pure religious faith to render Christian intercourse with the world a safe thing. The stronger will draw the weaker; and it is not always the Christian who is the stronger. “All things are lawful for me, but all things are not expedient. All things are lawful, but all things edify not. All things are lawful, but I will not be brought under the power of any.”

2. No sacrifice is too great which is needed that we may preserve our spiritual integrity. Natural tastes and facultiesthe eye, and hand, and foot; the tenderest tiesfather and mother, sister and brother, wife and husband.

3. The true object of toleration. It is that the noblest, holiest influence may prevail. Christian tolerance is not indifference to truth and falsehood, evil and good; it is not a passive grace, a mere easy disposition; it is an intensely active, a missionary grace. It is bent on overcoming evil with good. If it were otherwise, it would neither be fidelity to God nor charity to man.M.

Fuente: The Complete Pulpit Commentary

Ver. 1. Ezra the son of Seraiah He calls himself here, according to the Hebrew idiom, the son of Seraiah, who was the high-priest that Nebuchadnezzar caused to be slain at the taking of Jerusalem, 2Ki 25:18; 2Ki 25:30.; but had he been his real son, he must then have been at least one hundred and thirty-two years old, supposing him to have been an infant when his father died; and so wholly unfit for such a journey and employment: whereas we find him capable of reading the Scriptures to the people from morning till noon, one whole week; and of assisting Nehemiah in his office thirteen years after, when he must have been at least one hundred and forty-five years old; but since he there also calls Azariah the son of Meraioth, though it appears from 1Ch 6:7; 1Ch 6:81 that there were six descendants between them, it becomes very probable that he may himself have been some descents off Seraiah, though it does not appear how many.

Fuente: Commentary on the Holy Bible by Thomas Coke

PART SECOND

The Congregation as the People of the Lord. Negative Strengthening of their Life in the Law (Ezras Activity)

Ezra 7-10

FIRST SECTION

Ezras Emigration to Jerusalem

Ezra 7-8

A.EZRAS JOURNEY AND PURPOSE, AND ARTAXERXES LETTER OF COMMISSION

Ezr 7:1-27

I. Ezras Journey and Purpose. Ezr 7:1-10

1Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, 2the son of Azariah, the son of Hilkiah, The son of Shallum, the son of Zadok, 3the son of Ahitub, The son of Amariah, the son of Azariah, the son of Ma 4rioth, The son of Zerahiah, the son of Uzzi, the son of Bukki, 5The son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest: 6This Ezra went up from Babylon; and he was a ready scribe in the law of Moses, which the Lord God of Israel had given: and the king granted him all his request, accord ing to the hand of the Lord his God upon him. 7And there went up some of the children of Israel, and of the priests, and the Levites, and the singers, and the porters, and the Nethinim, unto Jerusalem, in the seventh year of Artaxerxes the king. 8And he came to Jerusalem in the fifth month, which was in the seventh year of the king. 9For upon the first day of the first month began he to go up from Babylon, and on the first day of the fifth month came he to Jerusalem, according to the good hand of his God upon him. 10For Ezra had prepared his heart to seek the law of the Lord, and to do it, and to teach in Israel statutes and judgments.

II. Artaxerxes Letter of Commission

11Now 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. 12Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace, and at such a time. 13I 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. 14Forasmuch as thou art sent of the king, and of his seven counsellors, to inquire concerning Judah and Jerusalem, according to the law of thy God which is in thine hand; 15And 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, 16And 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: 17That 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. 18And 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. 19The vessels also that are given thee for the service of the house of thy God, those deliver thou before the God of Jerusalem. 20And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the kings treasure-house. 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 22of heaven, shall require of you, it be done speedily, Unto a hundred talents of silver, and to a hundred measures of wheat, and to a hundred baths of wine, and to a hundred baths of oil, and salt without prescribing how much. 23Whatsoever 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? 24Also we certify you, that, touching any of the priests and Levites, singers, porters, Nethinim, or ministers of this house of God, it shall not be lawful to impose toil atribute, or custom, upon them. 25And 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. 26And 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.

III. Ezras Thanksgiving

27Blessed be the Lord God of our fathers, which hath put such a thing as this in the kings heart, to beautify the house of the Lord which is in Jerusalem: And hath extended mercy unto me before the king, and his counsellors, and before all the kings mighty princes. And I was strengthened as the hand of my Lord my God was upon me, and I gathered together out of Israel chief men to go up with me.

EXEGETICAL AND CRITICAL

Our author has no scruples in simply leaping over a period of fully fifty-seven years, in the use of the loose connecting formula: And after these things (comp. Gen 15:1; Gen 22:1, etc.). Such gaps the ancient sacred history has again and again; it is silent respecting the time between Joseph and Moses, respecting the time passed by the generation rejected of God in the wilderness, respecting the time of the exile. There was lacking in these times useful material calculated for the edification of the congregation, so much the more then must this have failed in the time subsequent to the building of the temple, when the congregation of Jehovah had been excused from the task of giving their life a civil organization, and accordingly was referred to a quiet life, in which there could be no longer expected, as in former times, new and important manifestations of God. Nevertheless the new beginning of the congregation after the exile, which the book of Ezra would describe, had not been entirely completed by that which had already transpired. It is true the temple and its worship had been re-established by Zerubbabel and Jeshua, but the law was only thereby secured at the basis, an objective validity. With the new and holy zeal that inspired all, at the beginning, it was their earnest endeavor, as we can hardly doubt, to carry the law out likewise subjectively in the domestic and personal life, with more and more completeness and thoroughness. But the vicinity of the heathen, their dependence upon their superior authorities, the manifold intercourse with many of them, which could hardly be avoided, made the temptation easy to be brought into closer association with them, even to intermarry with them, and thereby there was necessarily involved a neglect of the law, especially in its prescription as to food and purity. Besides, the descendants of Zerubbabel, if we may refer Neh 5:15 to them, were not calculated to offer the congregation a higher support, they rather, in all probability, soon enough entirely withdrew. Thus notwithstanding the temple and its worship, that which was properly the principal thing, the life of the congregation in accordance with the law, yea the congregation itself as such, was soon again brought into question. The thorough subordination to the divine law, on the part of all, was now all the more necessary that it alone could hold the individuals together. What previously had been accomplished by the kingdom in Israel, must now be done by the law. It was necessary that the law, as never before, should be exalted on the throne. And only when a real strengthening of the life in the law had taken place could there be said to be such a new establishment of the congregation as really promised to be the beginning of a new and permanent existence. This re-establishment was now for the first the work of Ezra, and is rightly ascribed to him by a thankful posterity which honored him as a second Moses. Certainly if we look upon the letter of commission which Artaxerxes gave him to take along with him upon his first appearance in chap. 8. it seems as if for him likewise the worship of the temple and its furtherance stood in the foreground. And surely he took great pains in this direction likewise. But both of these, the elevation of the temple worship, that perhaps again threatened to fall into decay, and the strengthening of the congregation, in the life in the law, were too closely connected together, that Ezra should have thought the one possible without the other. And his real design was from the beginning very well given in Ezr 7:10 : to teach in Israel statutes and judgments; and the letter of commission of Artaxerxes authorized him, in a manner worthy of attention (Ezr 7:25), to set up magistrates and judges, who should provide for the enforcement of the law. In our book he accomplishes the re-establishment at least in a negative way, by the separation of heathen women, in general by the doing away with intermarriage with the heathen; in Neh. (810.) likewise in a positive way, that is, by renewing the covenant with God on the basis of those prescriptions of the law that were then most important.

Ezr 7:1-10. Artachshasta, which is here written , as in Ezr 7:11; Ezr 8:1; Neh 2:1; Neh 5:14; Neh 13:6, is surely the same, who in Ezr 6:14 is called (so also Ezr 4:8; Ezr 4:11; Ezr 4:23), and in Ezr 4:7, namely, Artaxerxes Longimanus. In Neh 13:6, where the same person is certainly meant, since there is no doubt that Ezra and Nehemiah were cotemporaries according to Neh 12:36, the reference is to the thirty-second year of his reign. This does not properly refer to Xerxes, whom Josephus (Arch. XI. 5, 1) and recently even Fritzsche (comp. Ezr 8:1), would understand, because it is most natural to think of him after the Darius of the previous chapter, but only to Artaxerxes Longimanus, to whom indeed the name itself refers with sufficient clearness. Ezra sprang, according to the accompanying genealogy from the family of the high-priest through Seraiah. For all the names from Seraiah up to Aaron are of the line of the high-priest (comp. 1 Chron. 5:3040); only in. Ezr 7:3 six members of the line are passed over between Azariah and Meraioth (according to 1Ch 6:7-10), without doubt only for the sake of brevity, as is frequently the case in the longer genealogies. Seraiah, the son of Azariah, the son of Hilkiah, was the high-priest whom Nebuchadnezzar had commanded to be slain at Riblah (2Ki 25:18-21), was thus the father of the high-priest Jehozadak, who was carried into exile (1Ch 6:14 sq.). It is very notable, however, that Ezra did not spring from Jehozadak in whose line the high-priesthood was inherited, but from a younger son; for else the intervening member between him and Seraiah would not have been left unmentioned. Ezra was probably the great grandson of Seraiah; for the high-priest Jeshua who had gone to Jerusalem seventy-eight years before with zerubbabel, was a grandson of Seraiah. One hundred and thirty years had already passed since the execution of the latter in the year 588.

Ezr 7:6. This Ezra went up from Babylon.This renews the subject and gives the predicate of Ezr 7:1.A ready scribe.Since Ezra is designated already at the beginning as a skillful or learned scholar, that talent is ascribed to him, upon which under the present circumstances, the fostering of the life of the congregation most depended. , in the ancient writings, writer or secretary, has already obtained the meaning of in Jer 8:8, where it is parallel and synonymous with . If it became the official name of the chancellor in the sense of scribe, it has in the sense of scholar, as is clear especially from Ezr 7:11, already almost the character of a title of honor for the man of learning. The additional clause: the king granted himall his request, indicates that his journey was no private undertaking, that he rather was provided with a certain authority, and journeyed as an official personage. Yet we must not think of him as governor of Judah; he is nowhere given this title. He had simply the authority to teach as a teacher his knowledge of the law, and at the same time as a superior judgeaccording to Ezr 7:25, likewise by the setting up of suitably subordinate judgesto vindicate the law., the request, the petition, except here, is only found in the book of Esther, Ezr 5:3; Ezr 5:6. The question how this favoring of Ezra is related to the writing of Artaxerxes given in chap. 4., is best answered by the fact that Ezras journey occurred somewhat later, that Artaxerxes, since he had been moved to that writing by his officials, had paid more attention to the Jews, and that he furthered Ezras journey in order to strengthen the Jewish congregation; perhaps also in order to show thereby that he actually was ready to be as just as possible, notwithstanding the prohibition issued respecting the walls of the city. It is shown then by this approval that he would perhaps recall at a suitable time even that prohibition which indeed had been issued at first only provisionally.According to the hand of the Lord his God upon him.This language which occurs elsewhere only in Ezr 7:9; Ezr 7:28; Ezr 8:18; Neh 2:8; Neh 2:18, and whose foundation is contained in Ezr 8:22; Ezr 8:31, means so much as this, namely: according to the goodness, providence and grace which ruled over him, namely Ezra, as then this band of God sometimes is expressly designated as (Ezr 7:9; Ezr 8:18) or (Ezr 8:22).

Ezr 7:7-8, mentions in addition that Ezra at the same time led to Jerusalem a new increase of the population.And there went up some.This, in the view of the historian, so involves with him that he continues in Ezr 7:8 without any further ceremony with he came to Jerusalem. Comp. Ezr 7:13; Ezr 7:28; Ezr 8:1. is used partitively in the sense some of as Ezr 2:70, etc. The Levites in distinction from the priests on the one side, and from the Levites in the broader sense, from the singers and porters on the other side, are those who performed the proper service of the Levites.

Ezr 7:9. For upon the first day of the first month he had fixed the departure from Babyion, and on the first of the fifth month came he to Jerusalem.This would state the duration of the journey. Instead of we are probably to read , and indeed in the sense of constituo, prcipio, in which it occurs, especially in Est 1:8. Probably the punctators had scruples about admitting this unusual sense, especially as they supposed that they could better give the force of by understanding it as: on the first of the first month ipsum erat fundamentum profectionis, as R. Solomon and J. H. Mich. translate; would thus serve to emphasize the fundamentum or the beginning in distinction from the completion. But we should expect instead of , moreover the following would not connect itself therewith. Besides, on the first of the first month they began to betake themselves to the common place of assembly, whence then the entire company entered upon the proper journey to Palestine on the 12th of the month. Comp. Ezr 8:31.1

Ezr 7:10. For Ezra had prepared his heart to seek the law of the Lord, and to do it, and to teach in Israel statutes and judgments.This is not to explain the last subordinate clause of Ezr 7:9 : according to the good hand of God upon him; but the entire undertaking of the journey. is here in connection with in the same sense as usual in connection with , adhere to the law as to a Lord and Benefactor. This adhere to the law comes into consideration with respect to the following doctrines as a necessary foundation, without which the instruction can never be carried on with success. Ezras design was to bring again to the consciousness of the Jewish congregation, the law which they had in part neglected and consequently likewise forgotten, to direct their life according to it and strengthen their relations thereto.

Ezr 7:11. Now follows the documentary basis for the summary representation in the foregoing, and indeed first of all the letter of commission given to Ezra by Artaxerxes.And these are the contents of the letter.For , comp. Ezr 4:11, and for , Ezr 4:7. Ezra is called here and in Ezr 7:12; Ezr 7:21 Neh 8:9; Neh 12:26, first the priest, and then afterwards the scribe; in Ezr 10:10; Ezr 10:16; and Neh 8:2 even, only the priest; hence he is then in Esdras likewise constantly designated merely as .The scribe of the words of the commandments of the Lord and of His statutes to Israel means: the scribe who especially occupied himself with the words of the law, and who thus before all was learned with reference to it.

Ezr 7:12. Artaxerxes, king of kings, unto Ezraperfect (peace).This is the introductory formula. cannot be an adjective of ; it would then thus placed alone by itself have to be in the stat. emph. . yet it cannot before the following mean that all that usually belonged to the introductory formula had been completely expressed in the original document (Berth.); in this way it would seem too peculiar. There is as little in favor of the view of Keil that it is an adverb in the sense of very belonging to an adjective to be supplied to , as if the sense were: doctori doctissimo; the adjective could hardly have failed in such a cage. According to Ezr 7:7 we should expect that the letter, conformable to its contents of good will, would have contained in its introductory formula a greeting or wish of peace; so there is to be supplied in thought after a verb as he wishes, and the sense is: Artaxerxes wishes, in a complete manner, or abundantlynamely, peace [so Esdras, , followed by A. V. perfect (peace).Tr.]

Ezr 7:13-19 gives the first part of the royal mandate: Let every one of Israel who will, go up with Ezra. Ezra, however, is to encourage further the worship in Jerusalem with the money that was given him for the purpose.

Ezr 7:13. I make a decree,etc. Comp. Ezr 6:8. depends upon = that every one who is freely minded to go. depends upon may go with thee.For the infin. and the future , comp. Ezr 5:5.

Ezr 7:14 would say: because the commission of the king and his seven counsellors is designed to encourage and strengthen the worship of Jehovah, and accordingly also the condition of His congregation. For the seven counsellors who constituted the supreme tribunal of the Persian kings, vid. Est 1:14.2, for which we might expect because corresponds with the Heb. , and is used as in Ezr 6:9. Naturally thou cannot be at once supplied to ; rather the expression is a general one: the sending is made.To inquire concerning Judah according to the law of thy God, which is in thine hand.That the second person is prominent here, cannot be strange because, indeed, the whole matter is a communication to Ezra. to hold investigation over, thus, revise something, is then at the same time the same as to put in order.3, which st. constr. in Norzis edition is pointed , properly: with the law; means: according to the norm of the law. which is in thy hand, means, which thou possesseth, is not however to be under stood as if Ezra had a particular copy of the law, which Artaxerxes hereby would have explained as the ancient and true law of God; after that he had obtained the consent of the more distinguished of the Jews; but it is, as it were, which thou knowest, understandest, and hast in hand. [Rawlinson, in loco, righteously and justly according to the principle of thy religion.Tr.]

Ezr 7:15. And to carry the silver and gold,etc. For a fuller statement of this, vid.Ezr 8:25.

Ezr 7:16. All the silver and gold that thou canst find in all the province of Babylon, with the free-will offering of the people and of the priests,etc. The king here presupposes that in addition to himself and his counsellors there would likewise be found others, not Israelites, in the province of Babylon, who would be willing to contribute silver and gold for the support of the Jewish people; and indicates that he has given Ezra permission to take up a collection among them; for what is collected in the province of Babylon in general, is distinguished with sufficient clearness from the gifts of the people and priests, that is to say, the Jews, as is evident from the subsequent clauses. an abstract formation from infin. Ithpaal, is that which is voluntarily given. , if it were in simple apposition to people and priests, or represented a relative clause, as Berth supposes, would necessarily have the article; it is rather loosely connected in the sense of: if they, so far as they voluntarily contribute.

Ezr 7:17-19. Even on this account, properly in view of these things, namely, because this sending is ordained by me to encourage the Jewish congregation and their worship.Thou mayest buy speedily with this money bullockswith their meat and drink offeringsthat is, the meat and drink offerings belonging to the sacrifices according to Num 15:1 sq.And offer them on the altar.The Pael. is used instead of Aphel in Ezr 6:10; Ezr 6:17.

Ezr 7:18. And whatsoever shall seem good to thee.The thorough organization of the Jewish congregational life might readily render necessary some additional expense, e. g. for the decoration of the temple; and Artaxerxes presupposes that the authorities in Jerusalem will be able also to make such arrangements that they may have something left of the gifts for such purposesand thy brethren = the elders in Jerusalem, who also appear in 5. and 6. to decide such questions.That do after the will of your Godnamely, as it is declared in the law.

Ezr 7:19. And the vessels, for the service of the house of thy God deliver completely.These vessels are numbered in Ezr 8:25; Ezr 8:27. The noun , which is only found herebut comp. in Ezr 7:24is identical with = service of the Syriac and Targums, and corresponds with the Hebrew . The meaning of render completely is usual in the Aphel in the Syriac, and is connected with the meaning of the Hebrew Piel pay.Before the God of Jerusalem is essentially the same as before the God whose dwelling is in Jerusalem. Comp. Ezr 1:3 : He is the God, who is in Jerusalem.

Ezr 7:20-24. The second part of the decree orders that the royal treasury of the land beyond the river is to supply whatever else may prove to be necessary.

Ezr 7:20. And whatsoever more shall be needful for the house of thy God, which shall occur to thee, as to be given, that is to say, whatever need may arise when the other means have been exhaustedshalt thou give out of the house of the treasury of the kingthat is, out of the royal treasury.4

Ezr 7:21 now gives at once the supplementary order for the treasurer in question; as a command to which Ezra might appeal. This must also be given here.By me, Artaxerxes, myself, is decreed.The pronoun serves to emphasize the suffix of (comp. Dan 7:15), and so also the following noun. The order: all that Ezra shall require of you, turns itself directly to the treasurer, because it is thus so much the more clear and impressive.

Ezr 7:22. Unto an hundred talents, states the limit to which the giving may extend. The (up to one hundred talents) is connected with the phrase: it shall be done of Ezr 7:21, so far as this involves: it shall be rendered or given. The , the talent, weighed three thousand sacred shekels (comp. Exo 38:25; Exo 38:27), the holy shekel was about two marks, the Persian (comp. Xenoph. Anab. I. 5, 6) one and a quarter marks. The , which occurs already in 1Ki 5:2; Eze 45:14, instead of the Chomer = ten ephahs or baths, thus almost two bushels.Salt, which is not prescribedwhich is not stated, not limited to a definite amount. [For the need of these things in the Jewish system of sacrifice, vid. Ezr 6:9. As the Persian tribute was paid partly in money and partly in kind (see note on Ezr 4:13), the treasuries would be able to supply them as readily as they could furnish money. Rawlinson in loco.Tr.]

Ezr 7:23 gives a still more comprehensive injunctionall that is in accordance with the command of the God of heavenwhat is demanded according to the divine lawlet it be completely done.The . . is regarded by Hitzig and Berth. as compounded of and (Hitz. Comm. on Daniel II. 5; Bertheau on II. 3) especially because in Dan 3:2 can be clearly recognized as an intensive prefix (very). Haug, on the other hand, in Ewalds Bib. Jahrb. V., S. 152 sq., derives it from the Persian dorest, the Zend. root dore = grow, prosper, become firm, as formed by prosth. in the meaning of completely, punctually in every thing.For why = for wherefore = in order that not. Comp. Ezr 4:22.

Ezr 7:24 gives an additional clause, which is for the consideration of the treasurer likewise.And to you it is made known,etc., has an indef. subject, or the active is for the passive; to you is it made known. Those addressed are still the same, as from Ezr 7:21 on, thus the treasurers.That all priests,etc., that is, concerning all priests.Ministers of the house of God.The are alongside of the priests not all worshippers of the true God in general, but official persons, perhaps the lowest class [Rawlinson] as we may infer from their position after the Nethinim, or those who are not included in the foregoing classes. Bertheau compares the servants of Solomon, who occur in Ezr 2:55; Ezr 2:58, after the Nethinim. For , etc., comp. Ezr 4:13. properly = one not having authority, with the infin., and = one who has not power, or: it is not allowed, as frequently in Syriac. from in the Targums for . Such a liberation of priests and Levites from taxes, occurred also under Artaxerxes the great, Comp. Joseph. Arch., xv. 3, 3. 5

Ezr 7:25-26. The third part of the decree authorizes Ezra to set up judges experienced in the law for the entire Jewish people, and impose punishments for infractions of the law; this contains that very matter in which he is to afford be very help to the congregation upon which all now depended, a matter in which Artaxerxes in his good-will made an important step in advance beyond Cyrus and Darius. Since the civil and social life of Israel was so closely connected with their religion by the law, they could not well prosper under judges who had neither appreciation nor understanding of their religion. It might appear strange to us that nothing more is expressly said of the setting up of Jewish judges. but our book, which limits itself to the negative side of confirmation in the law, to the separation. of the heathen women, was not the proper place for this. In the book of Nehemiah, which adds the positive side, since the congregation obligate themselves in chap. 10 to keep all the important parts of the law, this is implicitly involved.

Ezr 7:25. And thou, Ezra, after the wisdom of thy God,etc. as in verse 24, etc., which thou possessest. is imper. Pa. appoint, set up, for , the less hard e sound is more easily uttered, and occurs as a matter of course when it is followed by a second syllable ma or man.Magistrates and judges, which may judge all the people that are beyond the river.The imperf. , with the part. expresses continued action. The people to be judged are as a matter of course the Jewish people. Among them are not only those who know the law of God, but also others who yet for the first time must be instructed in it. We are not to think of the latter as proselytes, nevertheless it refers not only to the Jews of Palestine, but also to those dwelling widely scattered in the land to the West of the Euphrates. They are all to be subject to the judges set up by Ezra; the judges however are, according to the context, to watch over the observation of the Mosaic law, and maintain its authority. This is the foundation for the Jewish tradition of the institution of the great synagogue by Ezra.

Ezr 7:26. The object of this institution was that judgment might be diligently held over any one who did not keep the law of God and the king.The law of the king can here be joined on to that of God, because so far as it required obedience to the law of God in the foregoing decree, it was transgressed by disobedience. Perhaps it had already been shown, likewise, that where obedience to the law of God ceased, usually also obedience to the royal command vanished. is in the Targ. not unusual for hold judgment. out from him = over him. The point of beginning is here at the same time the point aimed at. The following = sivesivewhether it be unto death or to banishment, whether to confiscation of goods or to imprisonment. an entirely Syriac form of , properly rooting out, is here in distinction from death, banishment, Vulg: exilium, or at least excommunication (comp. Ezr 10:8) [Rawlinson], not (Sept.). Respecting the punishment in , treasure, property, as Ezr 6:8, comp. Ezr 10:8.

Ezr 7:27-28. A closing doxology. Ezra cannot but add to the foregoing decreewhose communication we are without doubt to ascribe to his handhis praise for the grace of God, which had been so gloriously exhibited in putting this into the heart of the king to beautify the temple in Jerusalem.6 as Nehemiah 12; Neh 7:15, yet likewise already in 1Ki 10:24. = the like, namely, as is indicated in the foregoing decree. We are to consider that the exaltation of the worship is likewise a glorification of the house of the Lord.

Ezr 7:28. And hath extended mercy unto me before the king.This is the continuation of the relative clause in Ezr 7:27. The before puts this word on one and the same footing as the foregoing. Comp. the before in Ezr 6:7; that is to say it represents here essentially the , which is before . The clause: And I was strengthened, which leads over to the narrative, would say I was able, would feel myself strong,and I gathered together = so that I gathered together out of Israel chief men. These chief men were heads of households or families who, if they should be taken for the emigration to Judah, would naturally take their families with them.

thoughts upon the history of redemption

Ezr 7:1-10. (1) It seems that there were found among the Jews remaining behind in Babylon, even after Zerubbabel and Jeshua, at different times, such persons as were seized with a holy longing for the land of their fathers, especially for the temple of the Lord, with its lovely divine worship; who also, accordingly, went up thither not merely for a short time, but to remain forever, in order to become members of the congregation of Jerusalem, although many difficulties stood in the way of most of them, and it might be known to all what great deprivations, yea, evil circumstances, were to be endured in Judah. Woe is me that I sojourn in Mesech, that I dwell in the tents of Kedar. This was certainly in these times the sigh of many with the poet of the 120th Psalm; and I will lift up mine eyes unto the hills from whence cometh my help was their subsequent triumphal song with the author of Psalms 121. How much more then should Christians be inspired with a holy longing to become pilgrims on the way to heaven, and become members of the upper Jerusalem, seeing that in the city of God, that is above, among the many thousand angels and saints every lack and every evil circumstance has vanished. Ezra and the others who went up to Jerusalem in order to be able to lift up their eyes to the heights of the earthly Zion, seem to us to be saints. That Christians should strive for the higher aim, that beckons them from heaven, is, after all, only natural, and so much the more are we obliged to charge ourselves with frivolity, if we lose sight of the aim and jewel of our heavenly callingyea, are in a condition of entire forgetfulness of it.

(2) To reform the congregation when it has fallen away to the world is impossible without a faithfully preserved and unfalsified word of God, which is their heavenly archetype; or rather ever holds before them anew the eternal norm, according to which they are to be fashioned. Even in Jerusalem, even in the most immediate vicinity of the temple, the congregation, when they neglected and forgot the law of God, might fall into a condition in which a reformation was pressingly necessary. And even in the distance, even in Babylon, Ezra, because he was a true student of the Scripture, might be called to be the reformer.

Ezr 7:11-26. (1) The congregation in the Diaspora had, properly speaking, for the present the great task of awakening in the heathen worldeven in heathen princes, in some way a presentiment that true knowledge of God and piety above all were with them, and thereby to beget in the deeper spirits a receptivity as well for the worship of the true God as for the observation of His law. The decree of Artaxerxes, the goodwill of the heathen king towards Jerusalem in general, might be an evidence of the important fact that the Diaspora actually fulfilled this allowed task. Thus there is involved therein the prophecy that they were to render this preparatory and mediatorial service for the first time to its proper extent in the Messianic times. This second edict of Artaxerxes was in distinction from the first (chap, 4), at any rate, an evidence that he was only prejudiced against the supposed political efforts of the Jews, that he had no objection to their worship of the true God, to their existence as a religious congregation; that on the contrary it caused him joy if the worship of God in Jerusalem was promoted in a suitable manner.

(2) Notwithstanding the commands of Artaxerxes respecting what should be done for the improvement of the worship of Jerusalem were so minute, he did not allow himself in the least degree to prescribe that which concerned the internal affairs, which were regulated by the word of God. He exercised only the so-called jus circa sacra, and we find this in him, the heathen prince, from good motives. Manifestly, since there is no longer any theocracy, all princes likewise should be thus discreet. For the internal affairs there are higher laws and authorities, in which an earthly authority can never interfere without punishment.

Ezr 7:27-28. The Lords praise expressed by Ezra is a thanksgiving that the Lord, by turning the heart of the king and his counsellors, had enabled him to make the journey to Jerusalem. We may, however, find still something more therein. After all he likewise expressed, if only mediately, his joy that the grace of God had succeeded in making such an impression upon the head of the world-monarchy at that time as the congregation, according to its highest task, was to make,a joy which was well calculated to mark an era in the history of the congregation living in the Diaspora.

HOMILETICAL AND PRACTICAL

Ezr 7:1-10. Gods care over His congregation. 1) He awakens teachers (if it be necessary, even reformers) and other persons of importance to the divine worship. He wins also the hearts of the rulers, upon whose good-will the success of the teacher is conditioned.Starke: It is not enough to build houses and temples of stone, but we must have living instruments, that is, teachers and preachers. Preachers must first of all exhibit in their own life and consecration that which they preach to others of practical truth, as necessary and possible, 1Co 9:27; 1Ti 4:12; 1Ti 4:16.No one should be presumptuous in any thing; he will then be sure of his calling, and it will give great comfort in all kinds of opposing circumstances.Magistrates should also contribute their part to the building of churches and schools, and, above all, act with benevolence, because they can best do so; otherwise the heathen will put them to shame in that day. It is a sign of the great grace of God towards a people when He inclines the heart of their rulers to take suitable care that pious teachers be given to them. It is very easy for God to fill His people with blessings, for the earth is His, and the fulness thereof (Psa 24:1; 2Ch 30:12), and He has much more to give away than He has already given. 2) He protects and preserves His instruments in the way that they must go ere they can labor with the congregation. 3) He gives in their hearts the impulse and calling to do, as well as to teach His will.The holy longing for Jerusalem 1) it urges us out of Babylon to Jerusalem, and wins for us the hearts of such as will sustain us; 2) it provides us with fellow-pilgrims; 3) it causes the journey to succeed.

Ezr 7:11-26 are to be treated in essentially the same way as the decree of Darius in chap. 6.

Ezr 7:27-28. The best grounds for thanksgiving to God: 1) God has made the authorities of earth serviceable for the glorifying of His house and name; 2) He has placed His called ones in the position of being active in the enlargement and strengthening of His congregation.Starke: It is a noble gift of God, if we have a magistrate who is devoted to the true religion.The servants of God, it is true, must submit to receive unthankfulness and disfavor for all of their faithfulness from mankind in general and great lords in particular; but if the contrary should be the case, they should recognize the fact with all the more thankfulness.

[Henry: Moses in Egypt, Ezra in Babylon, and both in captivity, were wonderfully fitted for eminent service to the church.Would we secure our peace and prosperity, let us take care that the cause of God be not starved.If any good appear to be in our own hearts, or in the hearts of others, we must own it was God that put it there, and bless Him for it.Wordsworth: Even Artaxerxes, a heathen king, is conscious and proclaims his persuasion, that the neglect of God and His service brings down Gods anger on a nation.Tr.]

Footnotes:

[1][Rawlinson: The direct distance of Babylon from Jerusalem is not more than about five hundred and twenty miles; and it may therefore seem surprising that the journey should have occupied four months. But no doubt the route followed was that circuitous one by Carchemish and the Orontes valley, which was ordinarily taken by armies or large bodies of men, and which increased the distance to about nine hundred miles. Still the time occupied is long, and must be accounted for by the dangers alluded to, Ezr 8:22; Ezr 8:31, which may have necessitated delays and detours to avoid conflicts.Tr.]

[2][Herodotus relates that there were seven families pre-eminent in Persia, those of the seven conspirators against the Pseudo-Smerdis (3:84); and it is reason able to suppose that the heads of these families formed the special council of the king, the Achmenid, or royal family, being represented by the head of the branch next in succession to that of the reigning monarch. Rawlinson in loco. See also. Ancient Monarchies. Vol .IV., pp. 403 and 404.Tr.]

[3][Probably the commission was general to inquire into the state of the province. According to Xenophon (Cyrop. viii. 6, 16) it was a part of the Persian system for the king to send an officer once a year into each province to inspect it and report upon it. Rawlinson in loco.Tr.]

[4][The Persian system of taxing the provinces through the satraps involved the establishment in each province of at least one local treasury. Such treasuries are mentioned occasionally in Greek history (see Arrian, Exp. Alex. i. 17; iii. 18, 19, etc.).Rawlinson in locoTr.]

[5][Here the decree of Artaxerxes was more favorable to the Jews than those of all previous Persian monarchs. We hear of a similar exemption of ecclesiastics from tribute, only to a less extent under the Seleucid. (Josephus Ant. Jud. xii. 3, 3). Rawlinson in loco .Tr.]

[6][This abrupt transition from the words of Artaxerxes to those of Ezra, may be compared with the almost equally abrupt change in Ezr 6:6. The language alters at the same time from Chaldee to Hebrew, continuing henceforth to be Hebrew till the close of the book. Rawlinson in loco.Tr.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

Annotated Text

Ezr 7

1. Now [fifty-seven years] after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah [the eminent high priest who last ministered in Solomon’s temple, and was slain at Riblah], the son of Azariah, the son of Hilkiah….

6. This Ezra went up from Babylon; and he was a ready scribe in the law of Moses, which the Lord God of Israel had given; and the king granted him all his requests, according to the hand of the Lord his God upon him.

7. And there went up some of the children of Israel, and of the priests, and the Levites, and the singers, and the porters, and the Nethinims, unto Jerusalem, in the seventh year of Artaxerxes the king.

8. And he came to Jerusalem in the fifth month, which was in the seventh year of the king.

9. For upon the first day of the first month began he to go up from Babylon, and on the first day of the fifth month came he to Jerusalem, according to the good hand of his God upon him [the direct distance of Babylon from Jerusalem is about five hundred miles].

10. For Ezra had prepared his heart to seek the law of the Lord, and to do it, and’ to teach in Israel statutes and judgments [ lit. law and right].

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 [in the case of Ezra the function of scribe was more important than that of priest].

12. Artaxerxes, king of kings [a title inherited from the Babylonians], unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace, and at such a time [a salutation is implied].

13. I make a decree, that all they of the people of Israel, and of his [their] priests and Levites, in my realm, which are minded of their own free will 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 [implying deep reverence];

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 [Jewish], 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 [this was dictated by Ezra].

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 [the next is a qualifying verse],

22. Unto an hundred talents of silver [amounting to 24,000 sterling], and to an hundred measures of wheat, and to an hundred baths of wine, and to an hundred baths of oil, and salt without prescribing how much [salt was plentiful near the Dead Sea].

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 [probably eighteen in number]?

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 [to supersede Persian rule over the Jews].

26. And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him [civil authority is added to religious], whether it be unto death, or to banishment [rooting out], or to confiscation of goods, or to imprisonment.

27. Blessed be the Lord God of our fathers [the solitary expression of Ezra’s private devotion], which hath put such a thing as this in the king’s heart, to beautify the house of the Lord which is in Jerusalem:

28. And hath extended mercy unto me before the king, and his counsellors, and before all the king’s mighty princes. [Here the language changes from Chaldee to Hebrew, and continues so to the close of the book.] And I was strengthened as the hand of the Lord my God was upon me, and I gathered together out of Israel chief men to go up with me.

Fuente: The People’s Bible by Joseph Parker

XXII

EZRA AND HIS GREAT REFORMATION

Ezra 6-10

In the previous chapter we considered the history on this period up to the time the Temple was rebuilt and dedicated and the first Passover after the return was celebrated. This event occurred about 516 B.C. In this chapter we make a leap of nearly sixty years. This is ascertained by comparing the dates in Persia. The first verse of the seventh chapter begins thus: “After these things” and goes on to record the events which occurred about 458 B.C. In the meantime the work had lagged. The people had become lax. Numbers of foreign marriages had been contracted; many moral delinquencies had crept in.

In Persia several events of importance had transpired. Xerxes had become king (488-465 B.C.) . Esther had become queen, the incidents of Mordecai and Haman had taken place and Artaxerxes Longimanus (465-425 B.C.) had succeeded Xerxes on the throne. So we are now to consider the events in Judah during the reign of Artaxerxes of Persia, to whom Nehemiah was cupbearer.

First, we will consider the person and character of Ezra, 7:1-10. We have the record of his genealogy from Ezra himself. He traces his lineage back directly to Aaron, the brother of Moses. He is thus of genuinely priestly blood. His business was that of a scribe: a writer, a recorder, a codifier of the laws. He was an expert in Jewish law. He was doubtless a teacher and a man of high personal character and scholarship. There had been no revival during this period of nearly sixty years among the colonists in Judah and Jerusalem, and when God would stir up a revival among them, he began by arousing a man in faraway Babylon. He impressed upon this man the importance of the work, and stirred him up to lead the people into the complete adoption of the law of Moses among the Jews in Judah. They had no great leaders there. Ezra was among the exiles in Babylon and as a result of long and profound study of the matter, determined that the complete law of Moses must be made effective in Judah and Jerusalem, which was over eight hundred miles away and required about four months for the journey.

Next comes the decree of Artaxerxes (Ezr 7:11-26 ). Ezra must have been a man of great reputation and influence, highly respected by the king and nobility, for in some manner, we know not how, he secured from Artaxerxes the king this remarkable decree. He granted Ezra his whole request. We find two kinds of provisions in this decree, viz: the temporary and the more permanent ones. The following were the temporary provisions:

1. Like Cyrus, his predecessor, he made it a matter of choice to every one as to whether he would return or not.

2. He was to carry the silver and the gold which the king had freely offered for the establishment of the Law.

3. He was to buy with this money all the animals which he required for the performing of the sacrifices and ceremonies.

4. The money not required for this they were at liberty to use as they thought best.

5. The vessels were given them to be brought back to Jerusalem.

6. What other money was required Ezra was at liberty to draw upon the king’s treasure house.

7. All the treasurers who are beyond the rivers are commanded to give Ezra whatever he may require of them, with no restrictions as to the amount of salt he should need.

The following constitute the permanent provisions:

1. Priests and Levites and Temple officers were excused from taxation.

2. Ezra was empowered to appoint magistrates and judges to enforce the law of God, and to teach those who might not know it.

3. Whoever refused to obey this law might be punished by death or banishment or the confiscation of his goods or imprisonment.

The date of this decree is 457 B.C. and it is the most liberal decree yet. No wonder that Ezra breaks forth into that matchless song of thanksgiving! What marvelous powers had been granted to him by the great king of Persia! He blessed God that he had put such things into the king’s heart.

In Ezr 8:1-14 we have the genealogy of those who returned with Ezra. This account is taken from the personal memoirs of Ezra himself. Here he uses the first personal pronoun. Comparing this list with Zerubbabel’s list we find 17,073 males, making in all, perhaps 9,000 people; fewer families, though three new ones added, instead of eleven chiefs, or heads of families, we find eighteen, and there appears one remarkable name, “Hattush,” a descendant of David and the great-great-grandson of Zerubbabel.

In Ezr 8:15-36 , Ezra describes how he himself gathered the caravan together on the banks of a certain river, how he found no Levites among them, how he found certain Levites at a place called Casiphia and thus adds to his company a considerable number of Levites and singers. He proclaims a fast of three days at this camping place, and doubtless the fast was accompanied by earnest prayer. There was a long and dangerous journey before him, and he fully realized it. Ezra knew that a considerable portion of that desert would be infested by roving bands of robbers who would watch for just such caravans as his. He had a large amount of money with him and might have asked for a band of soldiers to accompany them, but he says, “I was ashamed to ask of the king a band of soldiers and horsemen to help us against enemies in the way, because we had spoken to the king saying, The hand of our God is upon all those who serve him.” Such faith could not fail, and the journey was safely made, requiring about four months. It was in 458 B.C. The first thing they did was to turn over the money; the next thing was to offer sacrifices, and the third thing was to deliver the king’s commission.

At this time a considerable amount of laxity prevailed among the priestly families of Judah and Jerusalem. Many of the princes and the chiefs and priests had married daughters of the alien tribes that settled in and around Judah. The law of the priesthood was that they should marry only among the priestly families, and they were violating the law openly and flagrantly. For such a state of affairs to continue would mean the entire dissolution of the race and the obliteration of their religion. The princes, the civil heads, made the complaint because the priests and Levites were guilty. Ezra was dumbfounded. His actions are described in Ezr 9:3 where he says, “I rent my garments and my mantle and plucked out the hair of my head and beard and sat down astounded.” In this attitude he attracted a great deal of attention. And in spite of the crowd that collected about him, he remained in this position until the time of the evening oblation. That hour arriving, it was time for prayer. He stretched forth his hands in an earnest confession. That confession gives a glimpse into the heart of the man. It shows us his whole intense honesty and integrity of purpose. It shows how he identified himself with the people, for in his confession of the sins of the people he included himself with the others. He realized that if this state of affairs continued, the race would deteriorate, the religion of Jehovah would be lost among the foreign elements; that it would be practically impossible for him to impress the law of Moses upon the community; that the nation would justly die, for God would drive them into exile again. As might be expected, a great awe-stricken crowd gathered about the man so humiliated and grieved. They knew full well the cause. One young man, named Shecaniah, speaks. He thinks there is hope for Israel concerning this thing; that all that is necessary is for these men to put away their wives and the children born of such wives; only let it be done in a legal fashion, according to the law of Moses. Ezra revived. He roused himself up and issued a proclamation, calling an assembly of the people to consider the matter. He commands that they make confession of their guilt and separate themselves from the strange women, whom they have married. A divorce court is appointed whose duty it is to carry into effect this command. Two men refuse to obey (Ezr 9:15 ) and the same verse tells us that they had their friends. The work is completed. Homes are broken up. Wives are torn from their husbands and sent back to their homes. Children were torn from their fathers; husbands sat in the gloom of their homes, childless. It is difficult for us to even imagine the full results of such a rigid decree. According to the law of Moses it was the only thing that he could do to save the race and the law of God. The list of those who were guilty of this sin was formidable, but this radical measure was necessary to preserve Israel for her mission in giving the religion of Jehovah to the world.

QUESTIONS

1. What was the time period between the events of Ezra 6-7, how ascertained and what changes occurred during this period?

2. Who was Ezra, what did he do for Jerusalem and how long on the journey?

3. What was the nature of the decree of Artaxerxes concerning Ezra, what was the temporary provisions, what was the more permanent provisions, what date and how does this decree compare with the two preceding ones?

4. What of Ezra’s exultation in Ezr 7:27-28 ?

5. Compare the list of those who returned with Ezra with Zerubbabel’s list as to number, as to families, as to the chiefs, and as to the remarkable names.

6. What was the course of Ezra’s journey and what were the incidents and details of the journey?

7. Upon their arrival at Jerusalem what were the first things they did?

8. What immoral condition did Ezra find in Israel when he arrived in Jerusalem, who made the complaint and why, how did it affect Ezra, and how did he manifest his grief?

9. What course did he pursue and what are the striking features of his prayer?

10. How did God answer his prayer and what measures recom

11. How then did they proceed and what was the details of the work?

12. What do you think of the list of those who were guilty of this

13. What was the ground of justification for this radical measure by Ezra?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Ezr 7:1 Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah,

Ver. 1. Now after these things ] After that Zerubbabel had done his part in building the altar and temple, Ezra (according to the notation of his name) began his, and became a singular helper of the afflicted Church of God, as appeareth in this chapter, and those that follow.

In the reign of Arlaxerxes ] sc. Longimanus, Esther’s son, and the same that thirteen years after sent Nehemiah to Jerusalem, Neh 2:1 ; Neh 2:11 , while Ezra was yet alive, Neh 8:1 .

Ezra the son of Seraiah ] That is, the grandson: for Seraiah was slain when Jerusalem was last taken, 2Ki 25:18 ; 2Ki 25:21 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Ezra Chapter 7

In Ezr 7 we have a very important and fresh feature in this book, and that is the mission of Ezra, who comes, in the seventh year of Artaxerxes, to visit the children of Israel. “For Ezra had prepared his heart to seek the law of Jehovah, and to do it, and to teach in Israel statutes and judgments” (Ezr 7:10 ). This is a most important thing, beloved brethren, for those who are in the place of the remnant now. It is not the vain asking for power – a great snare in a broken state of things. When the church began, it began with power, but now it is in a state of ruin. It is not power that we want, but self-judgment – self-judgment and the heart to obey – to do the will of God, which always goes along with self-judgment. Whereas the difference is this. If people think that the great want is power, they virtually throw the blame upon God. They say that there is such weakness now. “It is no use to meet together to worship the Lord or to do anything else: we have not power.” Vain foolish thought! Most peculiarly so to those who know that the very essence of what God has wrought in the church is to send down the Holy Ghost to be therein for ever, and if the Holy Ghost be not power I know not what is. But, beloved friends, what we really want is faith in the power that we have got, instead of these murmurs and complaints, as if God had taken away the power, and as if our business was to go on in our own poor and wretched way crying out for power. Not so. What we have to do is to put our hand upon our mouth, and ourselves in the dust, and to take the place of real humiliation where there is that which hinders the action of the Spirit of God. But the great point is to seek in humiliation to do His will.

Some years ago there was a working among certain persons who bore the name of the Lord, and they took, formally, their position upon this need of power; and they cried to God for power At any rate they cried for power. What was the consequence? They got power; but I am persuaded that that power was really of the devil, and not of God; and although there seemed to be most remarkable things done, and even a sort of painful imitation of the gift of tongues, it was only a sham: it was a non-reality: it was of Satan. It began, and it ended too, with the most frightful departure from the truth of God, and the most complete dishonour that was ever put upon the name of the Lord up to that day. There never was such systematic dishonour of the Lord Jesus in the church, as far as I know, as that which took place as the result of all this. Whereas, beloved friends, what should characterise us – that true work of God in which, through the grace of God, we have our part, is this – not the crying out for power, and staying in disobedience till we get power, but ceasing from the evil, and seeking of God to learn to do well – the acknowledging of the sin of the church and of our own sin, in particular – our own failure, and separating, at once, according to the light that God gives us, from what we know to be offensive in His sight.

This was exactly what filled the heart of Ezra. He comes with his heart set upon doing the will of God. This is the great thing. “For Ezra had prepared his heart to seek the law of Jehovah and to do it and to teach in Israel statutes and judgments. Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe.” On this I need not dwell. Ezra is empowered to act then; but the grand point, you observe, is the purpose of his heart to do the will of God. And this we are entitled to expect now, that is, our heart should be towards the Lord, as we find, for instance, was the case with the church in Philadelphia. How does the Lord introduce Himself to us there? What does He speak about His action? “I have set before thee an open door.” He has power to open, and none can shut, and to shut, and none can open. But the way He here uses this power is to set before us an open door. In the book we are considering, king Artaxerxes is the figure of one that sets an open door before Ezra. Yes, but Ezra’s heart was set to do the will of God. God works all outward circumstances, and opens the way when our heart inwardly is set to do the right thing in the sight of the Lord. We have no ground ever to complain of circumstances if only our heart be right with the Lord. The Lord can and will take care of all else.

What we, then, have to do is to judge ourselves. I am persuaded that this is the great want at the present moment of the remnant in Christendom, not to be asking for power which, if it were given, might be the ruin of us. We want rather ballast to carry the truth we have got than to have full sails to carry us (I fear) in a more uncomely way than we are even doing now. For do not we all know, beloved friends, that our knowledge is far beyond our grace; and do you think, that we want something more to make us top-heavy? I am persuaded the very contrary – that what we want is rather the spirit of self-judgment instead of giving ourselves greater airs than we are apt to assume even now. We should seek to carry the truth of God in lowliness of mind, and in love, and in a deep sense of our shortcomings. This is the thing which becomes us. This is what we ought to seek. Power in such a state of things would be ruinous to us, I am persuaded, and therefore I thank God that He is not pleased to give more power of that sort. What we need is the action of the Spirit in our self-judgment, and if that were the case our blessing would flow like a river.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Ezr 7:1-7

1Now after these things, in the reign of Artaxerxes king of Persia, there went up Ezra son of Seraiah, son of Azariah, son of Hilkiah,

2son of Shallum, son of Zadok, son of Ahitub,

3son of Amariah, son of Azariah, son of Meraioth,

4son of Zerahiah, son of Uzzi, son of Bukki,

5son of Abishua, son of Phinehas, son of Eleazar, son of Aaron the chief priest. 6This Ezra went up from Babylon, and he was a scribe skilled in the law of Moses, which the LORD God of Israel had given; and the king granted him all he requested because the hand of the LORD his God was upon him. 7Some of the sons of Israel and some of the priests, the Levites, the singers, the gatekeepers and the temple servants went up to Jerusalem in the seventh year of King Artaxerxes.

Ezr 7:1 Now after these things, in the reign of Artaxerxes king of Persia The date seems to be 457 B.C. as derived from Ezr 7:7 (i.e., the seventh year). This means that there was a 57-58 year interval between the end of chapter 6 and the beginning of chapter 7. Chapter 6 deals with Darius I, who reigned from 522 to 486 B.C., while chapter 7 deals with Artaxerxes I, who reigned from 464 to 423 B.C.

Modern scholarship has split over the chronological relationship between Ezra, Nehemiah, and Artaxerxes I or II. For a good brief summary and evaluation of the three theories see R. K. Harrison, Introduction to the Old Testament, pp. 193-197. The three theories are:

1. Artaxerxes I sent Ezra in the seventh year, 457 or 458 B.C.

2. Nehemiah precedes Ezra, who came to Jerusalem in 398 B.C., which was the seventh year of Artaxerxes II.

3. The letter (Ezr 7:11-26) is from the 37th year of Artaxerxes I or 428 B.C.

This commentary follows theory #1.

Ezra Ezra is the great-grandson of Seraiah (high priest who was killed in the fall of Jerusalem by Nebuchadnezzar, cf. 2Ki 25:18-21; Jer 52:24), who is also the ancestor of Jeshua, the High Priest who returned with Zerubabbel (cf. Ezra 2). Ezra 7-10 describes the personal memoirs of Ezra (cf. Nehemiah 8, 12). He is not mentioned in the first six chapters.

His name means help (BDB 740) and may be a shortened form of Azariah, which means YHWH has helped (BDB 741).

Hilkiah He was High Priest under King Josiah (cf. 2Ki 22:4-14) and Seraiah was High Priest at the time of the Exile and was killed by Nebuchadnezzar (cf. 2Ki 25:18).

Ezr 7:2-5 This is the ancestry of Ezra in an attempt to prove his lineage as a priest. We know from 1Ch 6:3-15 that several names have been left out (cf. NIDOTTE, vol. 2, p. 601). The length of the list denotes Ezra’s importance (especially in later rabbinical Judaism). This clearly shows that the genealogies in the OT cannot be used to arrive at a date for certain events in the Bible (cf. Hard Sayings of the Bible, pp. 48-50).

Ezr 7:6 Ezra went up from Babylon To the Jews going to Jerusalem was always spoken of as going up. Nehemiah left from the city of Susa; Ezra left from the city of Babylon.

a scribe skilled in the law of Moses Ezra is an important figure in rabbinical Judaism (cf. 2 Esdras 14). He is seen as the compiler and editor of the entire OT, as well as the founder of the great synagogue (i.e., Sanhedrin), which historically begins the period of rabbinical Judaism (all sects except the Pharisees were wiped out in the fall of Jerusalem by the Roman general Titus in A.D. 70).

The term scribe (BDB 708) referred to someone who could read and write and who had been trained in a particular area. Here it would refer to Hebrew OT literature and its interpretation (cf. Ezr 7:11). The scribes later became the rabbis in Jewish history. One would ask them a question and they would apply the teachings of Scripture to that issue (particularly the writings of Moses).

skilled This term (BDB 555) means rapid, which is a metaphor for proficiency or enthusiasm (cf. Psa 45:1; Isa 16:5).

which the LORD God of Israel had given This VERB (BDB 678, KB733) is Qal PERFECT and seems to refer to the law of Moses, but it is equally true that God’s equipping and gifting is also necessary for effective ministry (cf. Dan 1:17-20).

because the hand of the LORD his God was upon him This is a recurrent idiom (cf. Ezr 7:6; Ezr 7:9; Ezr 7:28; Ezr 8:18; Ezr 8:22; Ezr 8:31; Neh 2:8; Neh 2:18). Ezra’s effectiveness was a combination of his yieldedness to God’s will (cf. Ezr 7:10) and God’s call and equipping for ministry.

Ezr 7:7 There are several groups of people listed.

1. Jews from all the tribes, except Levi (i.e., sons of Israel)

2. Jews from the tribe of Levi

a. priests

b. Levites

c. Levitical singers (cf. 1Ch 15:16)

d. Levitical gatekeepers (cf. 1Ch 23:5)

e. Levitical temple servants

(1) some are Levites

(2) some are foreigners captured by Israel and turned into temple servants (i.e., Nethinim, cf. Ezr 8:20; Jos 9:23; Jos 9:27; 1Ch 9:2)

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Artaxerxes = the great king: i.e. Darius (Hystaspis). See notes on p. 618. App-57and App-58.

Ezra. By this genealogy (verses: Ezr 7:1-5), compared with 1Ch 6:15, Ezra was brother to Jehozadak and uncle to the high priest Joshua. Ezra was deported with Zedekiah.

son = descendant.

Seraiah. Slain at Riblah (2Ki 25:18-21).

Fuente: Companion Bible Notes, Appendices and Graphics

Chapter 7

Now after these things, in the reign of Artaxerxes ( Ezr 7:1 )

Who is Longimanus of the secular history.

Ezra went up from Babylon; and he was a ready scribe in the law of Moses, which the LORD God of Israel had given: and the king granted him all of his request, according to the hand of the LORD his God upon him. And there went up some of the children of Israel, and of the priests, and the Levites, and the singers, and the porters, and the Nethinims, unto Jerusalem, in the seventh year of Artaxerxes the king. And he came to Jerusalem in the fifth month, which was in the seventh year of the king. For upon the first day of the first month began he to go up from Babylon, and on the first day of the fifth month came he to Jerusalem, according to the good hand of his God upon him. For Ezra had prepared his heart to seek the law of the LORD, and to do it, and to teach in Israel statutes and judgments ( Ezr 7:6-10 ).

So Ezra was called a ready scribe. He had sought his heart to seek God. And Artaxerxes had given to him permission to come on back with another contingency of men, about 1,754 plus their little ones and their wives and all their substance. So this is now the second return. It’s a small one under Ezra coming back to Jerusalem. A favorite phrase and, of course, now we get into chapter seven. We get into, this is eighty years approximately after the first people had come. So the people, of course, had been in the land. It was their first return. They have been now there for about eighty years when Ezra comes on the scene, and he evidently has favor with the king. He is granted permission to go back in order that he might teach and instruct the people in the ways of the law of God. A popular phrase with Ezra is “the good hand of God upon him.”

Now Artaxerxes gave Ezra the priest a decree, verse twelve.

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. 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 you. Forasmuch as you are 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 your hand; 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, and all the silver and gold that you can 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: that you may 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. And whatsoever shall seem good to thee, and to your brothers, to do with the rest of the silver and the gold, that do after the will of your God. The vessels also that are given thee for the service of the house of thy God, those deliver before the God of Jerusalem. 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. 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, be it done speedily, unto an hundred talents of silver, and to an hundred measures of wheat, and to an hundred baths of wine, and to an hundred baths of oil, and salt without prescribing. 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? ( Ezr 7:12-23 )

Now why would he say that? Because he said… Ezra had gone to the king and said, “Now the hand of the Lord is upon all them for good who seek him. But if those forsake him, then you know the punishment and the wrath of God.” So he said, “Why should God’s wrath be upon me? Go ahead and do all these things.” So he also made the decree that they could not tax the ministers, the priests and all of those who ministered in the house of God. There was not to be any taxes or tolls or customs imposed upon them.

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 them that know them not. 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 ( Ezr 7:25-26 ).

And Ezra said,

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 at Jerusalem: and hath extended mercy unto me before the king, and his counsellors, and before all the king’s mighty princes. And [he said, Ezra said] I was strengthened as the hand of the LORD my God was upon me, and I gathered together out of Israel the chief men to go up with me ( Ezr 7:27-28 ).

So Ezra, no doubt, had a very great favor in the eyes of Artaxerxes. And Artaxerxes gave this marvellous decree, giving unto Ezra money and also commanding that those on the other side give money. Also commanding that he could collect a freewill offering.

But it is interesting to me that so few really decided to go back with Ezra. Now as many as want can return, and only 1,754 wanted to. What had happened is that the Jews had become so prosperous. They started in businesses and all. Up until, of course, the time of captivity, they were most of them just farmers. But here they started getting into the businesses and they started getting so prosperous and so wealthy that they just really didn’t want to go back to the hardships of the land. The land of Israel was still, offered just a lot of hardship, a lot of work. It was, everything was rebuilding. Here they were in Persia and this great and glorious empire and they were wealthy; they were getting along so well that they really didn’t desire to go back.

And so though they all had the right, as many as want to of their own free will to return may do so at this time, only 1,754 chose to do so; the rest of them just settling down, comfortable, prosperous, not wanting to go through the rigors of trying to rebuild the land that had been desolated. “

Fuente: Through the Bible Commentary

Ezr 7:1-10

Introduction

UNDER ARTAXERXES I; EZRA RETURNS FROM BABYLON

“After these things in the reign of Artaxerxes king of Persia …”

This verse establishes the chronology of this chapter which features Ezra’s journey from Babylon to Jerusalem, but the problem centers in the question of just which one of the two kings of Persia named Artaxerxes is the one spoken of here.

Those kings were Artaxerxes I (Longimanus) who reigned 465-425 B.C., and Artaxerxes II (Mnemon) who ruled in 405(4) to 358 B.C. Depending upon which one of these monarchs was meant, there is a gap between Ezra 6 and Ezra 7 here of either 58 years or 117 years. There is a sharp disagreement among scholars on this. C. F. Keil, Merrill F. Unger, Henry H. Halley, John C. Whitcomb, Jr., F. C. Cook, and Stephen S. Short affirm that Artaxerxes I is the monarch mentioned; and Raymond A. Bowman and Emmett Willard Hamrick designate Artaxerxes II as the ruler spoken of here. H. G. M. Williamson in his award winning commentary (in 1985) made no choice between them writing that, “Assuming that this king is Artaxerxes I (465-425 B.C.), `after these things’ covers some fifty-seven years (much more, of course, if Artaxerxes II is intended).” This writer’s opinion is that the evidence strongly favors Artaxerxes I.

In the interval indicated by the words “after these things,” Ahasuerus had ruled, during which the events centering around the names of Mordecai and Esther had occurred; and some scholars have supposed that Esther’s influence might have been a factor in the favorable attitude of Artaxerxes I.

Ezr 7:1-10

THE ABBREVIATED GENEALOGY OF EZRA

“Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, the son of Shallum, the son of Zadok, the son of Ahitub, the son of Amariah, the son of Azariah, the son of Meraioth, the son of Zerahiah, the son of Uzzi, the son of Bukki, the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest – this Ezra went up from Babylon. And he was a ready scribe in the law of Moses, which Jehovah, the God of Israel, had given; and the king granted him all his request, according to the hand of Jehovah his God upon him. And there went up some of the children of Israel, and of the priests, and the Levites, and the singers, and the porters, and the Nethinim, unto Jerusalem, in the seventh year of Artaxerxes the king. And he came to Jerusalem in the fifth month, which was in the seventh year of the king. For on the first day of the first month began he to go up from Babylon; and on the first day of the fifth month came he to Jerusalem, according to the good hand of his God upon him. For Ezra had set his heart to seek the law of Jehovah, and to do it, and to teach in Israel statutes and ordinances.”

The events centered around the name of Ezra must be accounted among the most wonderful things that ever happened to God’s people. The immense dimensions of Ezra’s request of Artaxerxes stagger the imagination; and the authority given to Ezra by that monarch, making him, in fact, ruler of the entire province beyond the River, with the power of life and death to enforce his reforms appears to have been directly the result of Divine favor and intervention, as positively indicated by Ezra’s thanksgiving at the end of the chapter. It seems quite unlikely that Ezra’s `request’ would have included all that the king gave, unless the request came following the king’s decision to turn the government of the satrapy over to Ezra.

The purpose of this genealogy is to show the importance of Ezra as a direct descendant of the great High Priest Aaron. It is also significant that he had a copy of the Law of Moses (Ezr 7:14); and this, we may believe, was also true of many faithful descendants of Aaron through the long centuries between the Exodus and the return from Babylon, making it utterly impossible for any forged document such as the so-called P Code to have been fraudulently imposed upon Israel. That Ezra was in full possession of the Torah indicates the preservation of it through the ages.

“Priests, Levites, singers, porters, Nethinim, …” (Ezr 7:6). Oesterley wrote that, “That all these various classifications of Israelites should have been available to return with Ezra witnesses a considerable communal organization among the Jews during their captivity.”

“On the first day of the first month began he to go up from Babylon, and on the frst day of the fifth month came he to Jerusalem” (Ezr 7:9). All of this journey occurred in the seventh year of Artaxerxes I; and Whitcomb gave the date of this journey as being, “From March 27 to July 24,457 B.C., a journey of exactly four months.”

“The direct distance between Babylon and Jerusalem is about 520 miles; but the circuitous route usually followed by armies or other large groups was not direct, but went through Carchemish and the Orontes Valley, a distance of about 900 miles.”

That Ezra and his company required 120 days to complete this journey, averaging only about eight miles a day was probably due to the dangers encountered and other difficulties associated with moving a large number of people.

E.M. Zerr:

Ezr 7:1-5. After these things refers to the events of the preceding chapter. The small blank space on the paper between that and the present chapter represents more time in history than would seem possible, for it is an interval of 58 years. The dates at the top of your chart will show that to be the correct figure, but on such an important matter some quotations from authentic sources will be proper. I shall cite the following from Smith’s Bible Dictionary: “Ezra, Book of, is a continuation of the books of Chronicles. The period covered by the book is 80 years, from the first of Cyrus, B. c. 536, to the beginning of the 8th of Artaxerxes, B. c. 456. It consists of the contemporary historical journals kept from time to time, containing, Ezra 1-10, an account of the return of the captives under Zerubbabel ,and the rebuilding of the temple in the reign of Cyrus and Cambyses. Most of the book is written in Hebrew, but from Ezr 4:8 to Ezr 6:19 it is written in Chaldee. The last 4 chapters, beginning with Ch. 7, continue the history after a gap of 58 years–from the 6th of Darius to the 7th of Artaxerxes–narrating his visit to Jerusalem, and giving an account of the reforms there accomplished, referred to under Ezra. Much of the book was written by Ezra himself, though the first chapter was probably written by Daniel; and other hands are evident.” Quotations pertaining especially to our present line of study will also be found in SchaffHerzog Encyclopaedia, volume 1, as follows: “Ezra, book of (a chronicle of events occurring between 536 and 456 B. c.), consists of parts, the first of which extends through Ch. 6. Between these two sections lies an interval of 58 years. . . . The second section (Chs. 7 to 10) has Ezra for its chief actor.” On account of the importance of Ezra as a person, his family line is given back to Aaron, who was the first high priest under the Jewish Dispensation.

Ezr 7:6. Ezra was not only a high priest but was also a scribe. The business of such men was to make duplicate copies of the law, which was done by hand, there being no printing presses or other mechanical means for such work. It can readily be seen that much was at stake for the correct preservation of the text. There were some rigid rules imposed on the profession to guarantee the genuineness of the copies. I shall quote here an extract from a standard author: “The copies of the law must be transcribed from ancient manuscripts of approved character only, with pure ink, on parchment prepared from the hide of a clean animal, for this express purpose by a Jew, and fastened together by the strings of clean animals; every skin must contain a certain number of columns of prescribed length and breadth, each column comprising a given number of lines and words; no word must be written by heart or with points, or without being first pronounced orally by the copyist; the name of God is not to be written but with the utmost devotion and attention, and previously to writing it, he must wash his pen. The want of a single letter, or the redundance [unnecessary repetition] of a single letter, the writing of prose as verse, or verse as prose, respectively vitiates [spoils] a manuscript; and when a copy has been completed, it must be examined and corrected within thirty days after the writing has been finished, in order to determine whether it is to be approved or rejected. These rules, it is said, are observed to the present day by the persons who transcribe the sacred writings for the use of the Synagogue.” Home, Introduction, Vol. 1, p. 217. Such requirements surrounding the copying of the sacred writings explain the silence of Jesus and other speakers and writers of the Bible as to the faithfulness of the scribes. Those men were condemned by our Lord for their loose living and hypocrisy regarding their own obedience to the law, but not once were they ever even as much as complained of, much less condemned, for any unfaithfulness in their work as scribes. And yet, had they been guilty along that line it would have been the most serious of faults, and Jesus would certainly have exposed them for it. His silence on that matter, therefore, is an assurance to us that we have the copies of the original writings of the inspired men preserved correctly. An occasional error of a copyist due to a worn place in a letter or numeral sign is too insignificant to deserve any attention. Ezra is said to have been a ready scribe, which means he was skilful or expert, thus making his work the more useful and dependable. Let it be noted that after mentioning the law of Moses, the inspired writer says of it that it was that which the Lord God of Israel had given. This is another instance which exposes those who would belittle the authority of Moses, or try to make a distinction between his authority and that of God. Of course we understand that the motive for this insult to Moses is in order to evade the guilt of inconsistency in their practice. They pretend to keep the law as still binding, yet dodge the requirements concerning animal sacrifices. In order to make a show of defense for their actions, they try to distinguish between the law of God and the law of Moses, a distinction the scriptures do not allow. Ezra had requested the privilege of going to Jerusalem to bring about some reforms in the service about the temple. The king of Persia was influenced by the hand of the Lord God. That means that God had a hand in all the affair and brought it to the necessary conclusion.

Ezr 7:7. Make the following notation in the 6th column of the chart: “7th year, Ezra and many other prominent Jews are permitted to go to Jerusalem to restore the worship.” The classes named were outstanding men of the Jewish nation, and took active interest in the great mission for the reforms so much needed at the capital of their home country. Children of Israel is a general reference to the several sections of the workers in the services of God. The priests were the particular members of the tribe of Levi who came down from Aaron; the Levites was a term referring to the tribe in general. The singers were the ones forming a special group that had been looked to for that item of the worship, and it was a service that had received its first support from David. The porters were doorkeepers or janitors. The Nethinims were a special group of servants, considered as attendants for the other men in the public services. The last phrase of the verse is the authority for the notation just written in the 6th column of the chart.

Ezr 7:8-9. Incidentally, we may get some information in this paragraph on the meaning of certain expressions in the Bible. In the 8th verse it says Ezra come to Jerusalem. But in the 9th verse it says he began to go to Jerusalem on the first day of the first month, and on the first day of the fifth month he came. All of this shows that a writer may speak of the time at which a person starts to a certain place, and word it as if he were speaking of the time he arrived at the place. This should be considered when studying the subject of arrival of the women at the tomb of Jesus (Mat 28:1; Mar 16:2; Luk 24:1). In the case of Ezra, he came or started toward Jerusalem on the 1st day of the 1st month, but was 4 months making the journey. That would not be strange, considering the distance traveled, and the obstacles to be encountered in the Journey. He could not have made the trip in that time, had it not been for the help of God whose good hand was upon him, which means that God took a hand in the expedition and caused it to be a success.

Ezr 7:10. Prepared his heart signifies that he took his stand on behalf of the Lord. To carry out that determination, he would need to search the divine law in order to learn what he should do. He not only resolved to do the commandments as they pertained to his own conduct, but would teach the same to the children of Israel. This verse, short though it is, contains some fundamental principles pertaining to the conduct of man. Had Ezra been concerned in the liberty given him, only because of his personal enjoyment of the freedom, he might not have received the same assistance from God. But his motives were founded in the dignity of God’s law, and the desire to instruct his Israelite brethren therein.

Fuente: Old and New Testaments Restoration Commentary

Here begins the second section of the Book, that which gathers around the doings of Ezra. Between the close of the last chapter and the commencement of this sixty years had passed away. To a very great extent they were uneventful years in the history of the people settled in Jerusalem. That they had largely failed in the realization of the purposes of Zerubbabel is evident from the work done by Ezra, subsequently by Nehemiah. This chapter tells of the coming of Ezra, and there are two verses which very largely explain the movement for us. They are verses ten and twenty-three, in which we discover the individual inspiration of Ezra and Artaxerxes.

While still in Babylon, Ezra was moved to help his people in Jerusalem. In order to do this, he yielded to obedience to the law of God, and so prepared himself for his work of teaching. The verse should not be passed without noticing its suggestiveness for all such as are called, or feel they are called, to teach. The order is, “to seek . . . to do . . . to teach.” Verse twenty-three explains the personal reason for the decree and beneficence of Artaxerxes. Why should there be “wrath against the realm of the king and his sons?” It is perfectly evident that he had some very clear consciousness of the paver of God. Thus God is seen overruling, and by the creation of different emotions, bringing them into co-operation with each other, and thus with His purpose.

Fuente: An Exposition on the Whole Bible

a Missionary Journey

Ezr 7:1-18

An interval of sixty years intervened between the events of Ezr 6:1-22 and Ezr 7:1-28, and in that time the history recorded in the book of Esther took place. This chapter is full of helpful thoughts. Note the description of Ezras character-A ready scribe- Ezr 7:6. He not only knew the Law, but he set his heart to seek and do, Ezr 7:10. The only way to understand Scripture is to be prepared to do it. What a contrast to Mat 23:3! Let us not resemble the finger-post, which directs the traveler, but stirs not a step along the road it points. Note the secret of Ezras success, the good hand of God. This is a characteristic phrase of Ezra and Nehemiah. That hand answers prayer, Ezr 7:6; speeds our way, as much in railway trains as in caravans, Ezr 7:9; and strengthens us for service, Ezr 7:28. The strong, tender hand of God is laid on our hands, as a fathers on those of the son learning to draw a bow, Gen 49:24. And when Gods hand is on us, it is also on others, preparing them to cooperate. When God needs an instrument, He will come to men of Ezras spirit.

Fuente: F.B. Meyer’s Through the Bible Commentary

Chapter 7

A Second Awakening

We reach a new beginning, as it were, in the present chapter, when Ezra for the first time, is definitely identified with the movement for returning to the place where God had set His name.

Another Artaxerxes is now on the throne, and in his reign God revives the spirits of many who had hitherto remained in Babylon, and fills their hearts with a desire to go up to Jerusalem. Of these Ezra himself is the leader. He was a direct lineal descendant of Phinehas, the man whose javelin had turned aside the wrath of the Lord in the days of Baal-peor, when Balaam taught Balak how to seduce Israel by unholy alliances with the daughters of Moab (Num. 25). To him had been granted an everlasting priesthood, and of this pledge Ezra is witness.

He was, we are told, a ready scribe in the law of Moses, and one who had the confidence of the king; so when he preferred a request to be permitted to lead another company up from Babylon to the city of God, his petition was heard, and full permission given, according to the good hand of the Lord his God upon him. This expression is characteristic. In all his ways Ezra recognized the good hand of the Lord, and to that alone, he attributes every forward step.

With Ezra went up a considerable company of the children of Israel, including priests, Levites, singers, porters and Nethinim, who left Babylon in the seventh year of Artaxerxes, and in about four months arrived in Jerusalem to join the former company, and there to set forward the work of the Lord.

Of Ezra we read that he had prepared his heart to seek the law of the Lord, and to do it, and to teach in Israel statutes and judgments (ver. 10). His was just the ministry now needed, among the returned company, and the good hand of the Lord supplied it. A competent, sober man of sound judgment, a man mighty in the Scriptures, and an able instructor of his brethren; how invaluable he would be at this time.

Not a mere intellectual student of the word of God, nor one teaching others what had not gripped his own heart and controlled his ways, was Ezra. He had begun by earnestly preparing his own heart to seek the law of the Lord. The preparation of the heart in man is of the Lord. This Ezra recognized. So it is not said that he prepared his head-but his heart. His inmost being was brought under the sway of the truth of God. His affections were controlled by the Scriptures. He might have said, with Jeremiah; Thy words were found, and I did eat them: and Thy word was unto me the joy and rejoicing of my heart. He was personally right with God, and so was prepared to help set others right. Then there was more than inward preparation. Having learned the mind and will of God, he undertook to do it. He did not preach truth that he was not living. When under the good hand of God the king granted him all his requests, to leave Babylon and go to Jerusalem for the sake of the Name, he considered not circumstances (which might well have held him where he was, in place of going up to a desolated land and a ruined city), but he at once prepared to go forth trusting the good hand of the Lord upon him.

One reason there is so little power with much of the preaching and teaching of the day is a lack of consistently doing the truth ere proclaiming it. Men preach the Lords near coming, who give no evidence that the blessed hope has moulded their ways. Men teach the truth of the mystery of the one body, who yet, for filthy lucres sake, or because of other circumstances, abide in what practically denies it. Men proclaim the heavenly calling who have never learned to walk on earth as strangers and pilgrims. Is it any wonder their words are without power and their ministry but as clouds without water? The path of blessing is doing-then teaching. It was thus with the true Servant. Luke writes of all that Jesus began both to do and to teach (Act 1:1). Woe be to any man, however able and gifted, who ventures to neglect the first while carrying on the second. Ezra was a pattern man in this respect. He undertook to do what he found written; then to teach in Israel statutes and judgments. Let every servant of God lay this 10th verse to heart, and ask himself: Am I thus serving my Master? No doubt such a question will at once bring before every conscientious soul much that calls for self-judgment; and Ezra himself, doubtless, would have felt the same. But the aim, the bent of the life, is what I refer to-the endeavor to carry out the order here indicated.

A copy of the letter of Artaxerxes is given in verses 12 to 26, and, as in the case of the previous decrees, this passage is reproduced in Aramaic or Chaldean, directly transcribed from the Persian records. There is something very beautiful in the salutation of this letter: Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace, and so forth (ver. 12). How marked the contrast between the two. How different their titles. And, in Gods sight, how much higher was Ezras rank than that of him who vain-gloriously designated himself by a title that properly belongs alone to the Lord Jesus Christ: Who, in His own times shall show, who is that blessed and only Potentate, King of kings and Lord of lords!

Who that lived in those olden days would have supposed that in the course of the centuries the name and achievements of Artaxerxes would be almost unknown by millions to whom Ezras name and work would be as familiar, as if he had lived but yesterday! There are many such contrasts in the word of God. Ahasuerus is not even certainly identified to-day, but Mordecai is known wherever the word of God has been carried. The Pharaoh of the Exodus has been supposed to be one of half a dozen different monarchs, but no one makes a mistake as to Moses. Gamaliel is only remembered as the teacher of the devoted apostle Paul, and because of his moderation in treating the despised Nazarenes. And so with many more. Better far is it to be a child of God and to walk with Him than to wear earths proudest diadem or have the widest reputation among carnal men.

Nor, in writing thus, would I reflect adversely upon Artaxerxes. His letter gives good evidence of sincere regard for the glory of the God of heaven. But he takes the place of a patron, Ezra of a servant. And between the two there is a vast difference.

The decree is largely after the order of that of Cyrus. As in the former, so here, stress is laid upon the voluntariness of the project. Permission is given to any or all of the people of Israel that are minded of their own free will to go up to Jerusalem, to go with Ezra. God would have no coercion, hut He removes every legal barrier for those who have the heart to take the arduous journey and to retrace their fathers steps back to the place where His house is established.

Silver and gold, a free-will offering from the king and his counsellors, as well as from the people, for the habitation of God, Ezra is bidden to carry up to Jerusalem for sacrificial offerings, to be offered on Jehovahs altar in Jerusalem; while full liberty was granted to use any superfluity in anyway that seemed best after the will of their God (vers. 16-18). Goodly vessels were also supplied for the service of the house of God out of the kings own treasure; and assurance was given that if more were needed, they would be forthcoming (vers. 19, 20).

Commandment was likewise laid upon the kings treasurers beyond the river to help forward the work by giving whatsoever Ezra the priest, the scribe of the God of heaven, might require, unto a hundred talents of silver, and to a hundred measures of wheat, and to a hundred baths of wine, and to a hundred baths of oil, and salt without prescribing how much (vers. 21, 22).

All that they needed for the service of the God of heaven was to be done; and His priests and servants were to be freed from all toll or tribute. Besides all this, Ezra was commissioned to establish order throughout the province, by appointing magistrates and judges, and teaching the law of God to all ignorant of it (vers. 24, 25). And the decree closed as did that of Darius by denouncing severe penalties upon any who were hardy enough to act contrary to its provisions (ver. 26).

Ezras heart was filled with rejoicing as he received and perused the letter. He recognised it was a greater King who had thus moved Artaxerxes so to favor His people. In holy exultation of spirit he cries, Blessed be the Lord God of our fathers, who hath put such a thing as this in the kings heart, to beautify the house of the Lord which is at Jerusalem: and hath extended mercy unto me before the king and his counsellors, and before all the kings mighty princes. Thus had the kings gracious act produced thanksgiving to God, and joy of heart in the breast of His servant.

Again Ezra speaks of the hand of God. He was a man who seemed never to look at mere human instrumentality, but, back of the hand of man, he saw the guiding, or controlling, hand of the Lord. I was strengthened, he says, as the hand of the Lord my God was upon me, and I gathered together out of Israel chief men to go up with me (ver. 28).

Of the going up we have already had a brief epitome in verses 6 to 9, but we are to have a fuller description, to learn something of the difficulties to be overcome, the perils to be faced, and the testings of faith, as also its glorious triumph in the next chapter.

Every work that is really of God will have to be tried; but to the man of faith, instructed in the mind of the Lord, difficulties are never insurmountable; but he will be able in holy confidence to say with Paul, None of these things move me. Of such a spirit was Ezra the scribe, and of such must be all who would count for God in a day of ruin.

Fuente: Commentaries on the New Testament and Prophets

II. THE RETURN UNDER EZRA AND HIS REFORMATION

CHAPTER 7

1. The journey of Ezra to Jerusalem (Ezr 7:1-10)

2. The decree of Artaxerxes (Ezr 7:11-26)

3. Ezras thanksgiving (Ezr 7:27-28)

Ezr 7:1-10. The record of the return under Zerubbabel and the rebuilding of the temple ends with the previous chapter. Many years passed after the temple had been built before the godly Ezra and his companions returned to Jerusalem. No record whatever is in existence covering the years which intervened between Zerubabbels expedition and work, and Ezras expedition. The critics claim that it was in these apparently barren years that the priestly code was elaborated by the priests who had not left Babylon, and that part at least of the second half of Isaiah (chapter 40, etc.) was composed and put together in Babylon. But what historical foundation for their theory can they offer? There is nothing in existence which in any way warrants such claims. The evidence that Moses wrote the Pentateuch and that Isaiah is the author of the entire book which bears his name is overwhelming. The theory of a priestly code, that the priestly laws of Leviticus were collected in Babylon and brought back by Ezra, is an invention.

What became of Zerubbabel is not known. But we know that a sad decline among the returned remnant set in. Their moral and religious condition had suffered a severe relapse. Perhaps these very conditions moved Ezra to leave Babylon and go to Jerusalem.

It was in the seventh year of Artaxerxes, King of Persia, that Ezra went up. The genealogy of Ezra is given, showing that he was a direct descendant of Aaron, the chief priest. Ezra was a ready scribe in the law of Moses, which the LORD God of Israel had given. A blessed testimony that the Law of Moses was given by God, and not put together piece-meal, corrected, revised and added to by different hands. Ezra, occupied with the Law and the Word of God, desired to go up to Jerusalem. God put it into his heart, and the Gentile King granted him all his request. In all this the hand of the Lord is acknowledged. According to the hand of the Lord his God upon him. This phrase we meet a number of times (7:6, 9, 28; 8:18, 22, 31); and it shows how this man of God trusted in the LORD for guidance. He saw His hand in having all his request granted by Artaxerxes. It was the good hand of God who brought him to Jerusalem (7:9). His hand strengthened him (7:28). The good hand of the LORD is again acknowledged in bringing them ministers (8:18) and in deliverance (8:31). The same hand which was for good upon Ezra, which guided, kept and shielded him, is still upon all His people who trust Him and are obedient to His Word. (The character of our work forbids an attempt to enlarge upon the identity of the different rulers mentioned in Ezra and Nehemiah–which is a difficult matter, involving a careful examination of chronology. We suggest a good book on chronology The Romance of Bible Chronology, by M. Anstey.)

With Ezra a company of people went up to Jerusalem, 1,496 in all. They left on the first day of the first month, and arrived on the first day of the fifth month, corresponding to the end of July or beginning of August. The distance they travelled by way of Carchemish was over 800 miles.

In verse 10 we have the secret of Ezras piety: For Ezra had prepared his heart to seek the Law of the LORD, and to do it, and to teach in Israel statutes and judgments. Diligently and prayerfully he sought the truth and the will of God in the Word of God. The law of the LORD was his joy and delight. How he must have searched the Scriptures with deep exercise of soul. This is the foundation of godliness. The heart must enter into the things of God as revealed in His Word. And his aim was to do it; to live according to the truth God had given him. Finally, the third desire of Ezra was to teach in Israel statutes and judgments. Heart preparation in the Word, obedience to the word, must be the marks of the true servant of the LORD.

Ezr 7:11-26. The copy of the letter that Artaxerxes gave to Ezra is now recorded. This section is again in Aramaic. In the salutation of the letter Artaxerxes calls himself king of kings and addresses Ezra as the scribe of the law of the God of heaven. There can be no question that Artaxerxes was divinely moved in all he did. The decree states that all Israelites, priests and Levites in his realm who are minded of their own free will to go up to Jerusalem, may go with Ezra. The name of God, the law of God, the house of God are constantly used in this document. Then the King and his seven counsellors freely gave silver and gold unto the God of Israel, whose habitation is in Jerusalem. In a future day, when all Israel is saved, when Christ comes again, the Gentiles and their kings will offer their silver and gold (Isaiah 60; Psa 62:10-11). Besides the silver and gold Artaxerxes and his counsellors gave, there were other offerings of non-Jews and of the Jewish residents of Babylon. The king had perfect confidence in Ezra. After buying bullocks, rams, lambs, etc., the king wrote, 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.

Ezr 7:27-28. Then Ezra broke out in a beautiful doxology. He blessed the LORD God of his fathers. He had put all this in the Kings heart. And Ezra was strengthened as the hand of the LORD His God was upon him.

Fuente: Gaebelein’s Annotated Bible (Commentary)

am 3547, bc 457

Artaxerxes: Ezr 7:12, Ezr 7:21, Ezr 6:14, Neh 2:1

Ezra: Ezr 7:10, Ezr 8:1 – Ezr 10:44, Neh 8:2-9

Seraiah: 2Ki 25:18, 1Ch 6:4-14, 1Ch 9:11, Neh 11:11, Jer 52:24-27

Hilkiah: 2Ki 22:4, 2Ki 22:8, 2Ch 34:9, 2Ch 34:15

Reciprocal: 1Ch 6:14 – Seraiah 1Ch 6:50 – Eleazar 2Ch 17:8 – priests Neh 12:36 – Ezra Dan 9:25 – from

Fuente: The Treasury of Scripture Knowledge

IT WAS AFTER these things, as the first verse of chapter 7 tells us, that Ezra the priest with Levitical companions left Babylon and went up to Jerusalem. It was in the seventh year of that Artaxerxes, under whom thirteen years later Nehemiah went up. Ezra’s genealogy was clearly known. and it is given in the first 5 verses, showing him to be truly descended from Aaron, the first high priest. This fact qualified him for the place he was about to take. He had the further qualification of being, ‘a ready scribe in the law of Moses’, which indicates that he was fully acquainted with the original word of God, which still had authority over the lives of the people.

But he had a third qualification of even greater importance, and this is stated in verse Ezr 7:10. He was a man who ‘prepared his heart’, which indicates that he was a man of spiritual exercise, something like Timothy of New Testament days, who was to meditate upon the things of God and give himself wholly to them. As a scribe he must have had a good knowledge of the words he had often written, and this must have prepared his head. The preparing of his heart went much deeper than this, for it led him to ‘seek the law of the Lord’. He really wanted to be instructed of God.

The next statement of verse Ezr 7:10 still further deepens his qualifications. He was a seeker after the law in order that he might ‘do it’. This was the crowning feature that marked him. Let us pause and consider this.

Ezra lived under the law of Moses, in regard to which our Lord said, ‘This do, and thou shalt live’ (Luk 10:28), and he knew well that to do it was the great thing. We are not under the law but under grace, yet we have the apostolic injunction, ‘Be ye doers of the word, and not hearers only, deceiving your own selves’ (Jam 1:22). In this Paul does indeed agree with James, for in all his epistles he first expounds doctrine and then enforces the practical living and behaviour that the doctrine demands. Under the law men were to do in order to live. Under the Gospel we are brought into life in order that we may do the will of God. It is easy to forget this, and treat Christianity as though it were simply an exalted philosophy to entertain our minds.

Having prepared his heart to seek the law, so that he might do it, and thus exemplify its demands to some degree, he was now in the right state to ‘teach in Israel statutes and judgments’. We all can see the point of this, and we trust we may realize its implications in regard to ourselves. We only effectually teach if our own lives are in accordance with what we say. How well the Apostle Paul illustrated this, for twice he alluded to it. when speaking to the elders of Ephesus: I ‘have shewed you, and have taught you’, and again, ‘I have shewed you all things’ (Act 20:20, Act 20:35). He illustrated in his life what he taught with his mouth. This is the effective way of teaching, whether it be in Ezra’s day, or Paul’s, or our own.

Following this statement of the piety and zeal that marked Ezra, we have given us a full account of the letter given by Artaxerxes to Ezra, amounting to a decree, under the authority of which he journeyed to Jerusalem and acted when he got there. It occupies verses Ezr 7:11-26. As one reads through these verses, one cannot but be struck with the wonderful work of God in the mind of a heathen king, which led him to grant such powers, order such assistance to be given and express such a recognition of the claims and greatness of ‘the God of heaven’. We also see the over ruling wisdom of God controlling the mind of the king so that His servant was given liberty and even commanded to do, what God proposed.

Ezra, we see, was given remarkable authority, it being assumed that he would act, as the king said, ‘after the wisdom of thy God’; and he and his helpers were exempted from every form of tax or exaction, and also given power to punish all evildoers, whether they transgressed the law of God or ‘the law of the king’. Ezra was to teach the laws of God to those who were ignorant of them. So Ezra was commissioned to go up to the land armed with remarkable powers in the providence of God.

The two verses that close this chapter record Ezra’s thanksgiving as he recognized how God had put His good hand upon him and moved the king’s heart to grant all this. All was ‘to beautify the house of the Lord’. The silver and gold and other gifts out of the treasuries would doubtless be used to increase the natural beauty of the house that was being constructed, but we venture to think that the teaching of the law, which Ezra purposed to do, would produce in the people, if they received it, a piety, which is a greater adornment to any house than can be conferred by any amount of silver and gold. The piety that marked Ezra himself can be plainly seen in these two verses.

Fuente: F. B. Hole’s Old and New Testaments Commentary

EZRA AND HIS REFORMS

THE COMMISSION AND ITS EXECUTION (Ezra 7-8)

The first of these chapters tells who Ezra was (Ezr 7:1-6), the date and object of his journey to Jerusalem (Ezr 7:7-10), the nature and extent of his commission from the king (Ezr 7:11-26), and his feelings in the premises (Ezr 7:27-28). The second, gives the number and genealogic record of the Jews who accompanied him (Ezr 7:1-20), the spirit in which they entered upon the pilgrimage (Ezr 7:21-25), the arrangements for guarding and delivering the treasurer in their keeping (Ezr 7:24-28), their arrival and the fulfillment of their commission (Ezra 7:31-36).

To consider chapter 7 in detail, the Artaxerxes of verse one is considered as identical with the Ahasuerus of Esthers time, and Anstey regards him as identical also with the Darius Hystaspes named above. Ezra was a priest as well as a scribe (Ezr 8:1-5). The Seraiah whose son (great grandson perhaps) he was, was the high priest slain by Nebuchadnezzar (2Ki 25:18). Jeshua, with whom we got acquainted in the last lesson, was also his grandson, but probably in another branch of the family. Scribe is the same as doctor, teacher, or rabbi, one learned in the law of Moses and Jewish traditions and customs (Ezr 8:10).

How this Persian king came to be so interested is not known, unless, as some think, Esther had already become his queen, which would explain it. Others believe that after the death of the leaders of the earlier company, Zerubbabel and his associates, matters become so disordered in the province that leading Jews in Persia pleaded with the king to appoint this reform commission.

Observe the power granted Ezra to study conditions, as we now say (Ezr 8:14), to collect funds (Ezr 8:15-16), levy tribute (Ezr 8:21-22), appoint magistrates and judges (Ezr 8:25), and execute penalties (Ezr 8:26).

As to chapter 8, the number of male adults accompanying Ezra was but 1,754, but there should be added women, children and servants, making perhaps three or four times that number. Attention is called to verses 21 and 23. The danger of such caravans from the marauding Arabs was so great as to make a military escort necessary. But Ezras sensitive regard of Gods honor before the heathen would not permit his asking for one. It was a strong test of faith to which he and his companions were equal, and which God honored. May the principle of its lesson not to be lost upon the reader.

HOW INTERNAL CONDITIONS WERE CHANGED (Ezra 9-10)

This moral corruption (Ezr 9:1-2) is not inconceivable to those who know their own hearts and the nature of sin, but its effect on Ezra was what might have been expected under the circumstances (Ezr 9:3). His outward signs of grief were oriental. There is contagion in such grief which communicates itself to others animated by a like spirit (Ezr 9:4). It is thus as revival spreads. One soul is awakened, and he awakens another. And if he be a pastor or leader of the Lords hosts, like Ezra, the people gather round him, and results follow (Ezr 9:4; Ezr 10:1-44.) Study the prayer carefully (Ezr 9:5-15). The suppliants attitude (Ezr 9:5), his sense of shame (Ezr 9:6), his unqualified confession (Ezr 9:7), his gratitude (Ezr 9:8-9), his deep conviction of sin (Ezr 9:10-14), and his dependency only on divine mercy (Ezr 9:15).

Observe how God answered the prayer by graciously working on the peoples hearts, the leaders first, and then the people generally. Shecanaiah (Ezr 10:2), was a brave man in the attitude he took, for while his name does not appear in the subsequent list of offenders, yet those of his near relatives do (Ezr 10:26). Note the phrase, There is hope in Israel concerning this thing (Ezr 10:2). Hope only, however, along the line of thorough repentance. Here is a text and subject matter for a revival sermon.

Note the radical step taken by the leaders (Ezr 10:6-8), and its prompt result (Ezr 10:9). Also the judicious method of procedure as necessitated by the circumstances (Ezr 10:10-17). This justifies the belief that provision was made for the unlawful wives and children that were put away.

QUESTIONS

1. Have you familiarized yourself with the Persian kings of this period?

2. Who was Ezra?

3. What is a scribe?

4. How many were in Ezras company of returning exiles?

5. How was their strong faith shown?

6. What illustration of the progress of a revival is found in this lesson?

7. What feature of Ezras prayer most impresses you?

Fuente: James Gray’s Concise Bible Commentary

Ezr 7:1. In the reign of Artaxerxes The same of whom he speaks chap. Ezr 6:14. Ezra the son of Seraiah Descended from him, but not immediately. For Seraiah, being high-priest when Jerusalem was taken was then slain by the Chaldeans, (2Ki 25:18; 2Ki 25:21,) at which time, it is likely, Ezra was not in being: but he was his grandson, or great-grand-son, and his descent is mentioned from him, because he was an eminent person, who flourished before the destruction of the temple, whereas Ezras father, if not also his grandfather, lived obscurely in captivity.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Ezr 7:1. Ezra the son, or grandson of Seraiah. His genealogy was of the highpriests line in several ages; and the dignity of his birth might be one cause of his being so much noticed while in Babylon. It appears from the sixth chapter of the first of Chronicles, that he omits many of his ancestors who were of less note. Considering that Ezra was now a prince as well as a priest, it was proper to trace his birth.

Ezr 7:6. Ezraa ready scribe in the law of Moses. This is said in the third person, and might modestly be so said, compared with other scribes, who had not much opportunity of learning in Babylon. If otherwise, as bishop Watson notes in his answer to Thomas Paine, such parentheses might once have stood in the margin.

Ezr 7:9. The first day of the first month. He moved with forty two thousand people after the latter rain, travelled the circuitous route north of the Euphrates, and being heavily encumbered, we need not wonder that the journies occupied four months. From the river Ahava, as in chap. Ezr 8:31, they would leave Babylon to the south.

Ezr 7:14. His seven counsellors. Seven satraps having conspired against Smerdis the usurper and slain him, the kings who succeeded to the throne were, in honour of this heroic deed, surrounded by seven counsellors, who possessed the first honours of the empire.

Ezr 7:22. A hundred measures of wheat. Hebrews corizt. From the root kr, Latin, corus; a dry measure, containing ten ephahs, about the load of an ass. Our miners use the word for the cr, or corf, in which they draw up coals from the bottom of the pit. The wheat, wine &c. were for the workmen.

Ezr 7:26. Let judgment be executedunto death. The scale of four degrees of punishment corresponds with the degrees of crime, which intimates that justice was accurately administered in the Persian empire.

REFLECTIONS.

This chapter ushers us into a new reign, pregnant with new mercies to Israel. The good Zerubbabel was now dead, and probably all his pious contemporaries. But God raised up a gracious protector in the person of Artaxerxes, the Ahasuerus in Esther, whose edict was as balm to heal the deep wounds of the Hebrews; and God raised up another great and good governor in the person of Ezra. Hence whether we consider the rich favours of this heathen prince, the piety of Ezra, or the extensive powers of his commission; we see the richest traces of that same divine hand, which has never ceased to care for the church. Oh that the innumerable signs we have of his peculiar care might make us confident of his never ceasing love, that we may live happy at all times, and dependant on him alone.

We have Ezras qualifications for the high duties to which he was called. He had prepared his heart, from his youth, to seek the Lord; and to teach Israel his statutes and judgments. Here is a model for all young men designated for the sacred ministry, or for public life. They know not to what they may be called, nor of what they may have need before they die; therefore they should lay in a store of useful knowledge and literature; and above all, a good groundwork of real conversion and solid piety. Then if providence call them to a more exalted station, they are qualified to discharge it with credit to themselves, and happiness to their connections.

Ezra accustomed himself to trace the kind regards of providence in all that befel him. He left the interior parts of Babylon with many eminent persons of his nation, and with a multitude of men, women, and children; and heavily encumbered with property. They had gone destitute into captivity, and now return clothed and enriched. He crossed the Euphrates, and reached Jerusalem in four months; and gratefully remarks, that he arrived there according to the good hand of the Lord. Let us, after him, learn to see the divine goodness in the daily occurrences of life. Remarks of this nature strikingly set God before us, and have a powerful effect in promoting gratitude to him, and trust in his holy providence.

Ezras piety was of the most enlightened kind. Struck with the bounty of his gracious king, he does not record on his journal any fulsome compliments of homage and flattery; but he blesses the God of his fathers, who had put it into the kings heart to beautify and enrich the house of the Lord.True piety, and an enlightened faith, will look through all secondary causes to God, the doer and the giver of all good things. Thus we find every age fruitful in the divine goodness and care. May we so trace his allwise and bounteous hand, as to adore him in all his ways, and bear some resemblance to him in goodness and love.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

PART II (Ezra 7-10). The Work of Ezra.

Ezr 7:1-10. Ezras Genealogy; his Return to Palestine.

Ezr 7:1. Now after these things: i.e. those recorded as having taken place in the sixth year of Darius (Ezr 6:15).in the reign of Artaxerxes: 465425 B.C. What is now recorded took place in the seventh year (see Ezr 7:7) of Artaxerxes, i.e. in 458, so that a period of nearly sixty years is passed over in silence. For the genealogy of Ezra cf. 1Ch 6:4-14. It is not complete; in addition to 1Ch 6:4-14 see also 1Ch 9:10 f., Neh 11:11, Greek Ezr 8:1 f., 2Es 1:1-3.

Ezr 7:6. a ready scribe in the law of Moses: for the rise of the scribes and their activity, see the present writers The Books of the Apocrypha, Prolegomena, ch. 4.all his request: i.e. as contained in the letter in Ezr 7:12-26.

Ezr 7:7. Cf. Ezr 8:15 ff.; that in addition to the lay element there should have seen not only priests and Levites, but also singers, doorkeepers, and Nethinim in Babylon or its neighbourhood (see Ezr 8:17-20) witnesses to a considerable communal organisation among the Jews during the captivity.

Ezr 7:8. the fifth month: Ab = August approximately.

Ezr 7:9. on the first day of the first month: in Ezr 8:32 it is the twelfth day of the first month, i.e. of Nisan (= March approximately); they arrived in Jerusalem in the fifth month, so that the journey from Babylon took about three months and a half.began he to go up: read he decided to go up, i.e. the matter was settled on this day; the actual start, owing to the delay mentioned in Ezr 8:15 ff., was not until the twelfth day of the same month.

Ezr 7:10. For Ezra had set his heart . . .: He only continued to do more fully what he had been doing among his people in Babylon.

Fuente: Peake’s Commentary on the Bible

EZRA’S RETURN TO JERUSALEM

(vv. 1-10)

These first ten verses form a brief introduction as to who Ezra was and the fact of his coming to Jerusalem. Details are given after this, verses 11 to 26 quoting a letter given to Ezra by Artaxerxes, king of Persia, in whose heart God had worked to encourage Ezra in returning to Jerusalem; then Chapter 8listing those who accompanied Ezra and reporting on the details of thisjourney, the gifts for the temple with which they had been entrusted and their eventual arrival at Jerusalem.

First (in Chapter 7) Ezra gives his genealogy, going back to Aaron through Phineas and Eliezer (vv. 1-5).Thus he was a priest of God through birth.But he was a skilled scribe, which did not come through birth, but through diligently applying himself to leaning the law of Moses (v. 6).This ought to have been true of all the priests (Lev 10:8-11), though most of them failed in this.

“The king granted him all his request, according to the hand of the Lord his God upon him.” How clearly God led Ezra, even preparing the king to favor his return to Jerusalem, for he evidently presented a request to the king concerning this project.

Apparently some of the children of Israel, including priests, Levites, singers, gatekeepers and Nethinim, had arrived earlier in the seventh year of Artaxerxes (v. 7), and Ezra did not arrive until the first day of the fifth month, according to the good hand of his God upon him” (vv. 8-9). Verse 10adds, “For Ezra had prepared his heart to seek the Law of the Lord, and to do it, and to teach statutes and ordinances in Israel” (v. 10). It seems that it is not many in whom God works this preparation of heart, not only to seek the truth of God, but to do it, and also to teach it to others. Learning is good, but teaching the truth comes only after obeying it. How can we expect our teaching to be effective if we ourselves are not examples of our teaching?

ARTAXERXES’ LETTERTO EZRA

(vv. 11-26)

The letter of Artaxerxes to Ezra at this time is quoted in full.It appears that the king knew Ezra well enough (possibly only through reports) that he could have confidence in his being a true servant of God who had wisdom enough to both honor God and honor the king in his project of concern for the house of God in Jerusalem (v. 11).

He refers to himself as “king of kings,” for there were kings in the Persian empire who were subject to him (v. 12). But how much more becoming is this title as applied to the Lord Jesus! (Rev 19:16).However, he addressed Ezra as “a scribe of the law of the God of heaven.”It seems he realized that Israel’s God was much higher than the idols of Persia.

The king’s decree was similar to that of Darius (ch. 1:3) in authorizing any of the people of Israel including priests and Levites who desired to volunteer for it, to go with Ezra to Jerusalem.He also wrote, “Whereas you are being sent by the king and his seven counselors” (v. 14), that is, because it was by the king’s authority, and because they were to carry the silver and gold contributed by the king and his counselors, and the silver and gold that was given them in all the province of Babylon, freewill offerings given for the house of God in Jerusalem (vv. 15-16), therefore Ezra was instructed to be careful to buy with this money bulls, rams and lambs with grain offerings and drink offerings to be offered on the altar of the house of God in Jerusalem (v. 17). It is good to see that the king’s first priority was that which was for God’s honor. All these offerings symbolize Christ in some special way.

Thus, if God was given His place first, the king had confidence that he could depend on Ezra to rightly use the rest of the silver and gold, telling him he could act in this as “seems good to you,” and “according to the will of your God” (v. 18). Articles that Ezra was entrusted with for the service of the temple he was to deliver in full before the God of Jerusalem (v. 19).

Furthermore, the king instructed that anything more that might be needed for the furnishing of the temple would be given from the king’s treasury (v. 20). This was backed up by a decree addressed to all the treasurers on Israel’s side of the River Euphrates that they were to give Ezra whatever he might require, only limiting the silver to 100 talents, the wheat to 100 cors and the wine and oil to 100 baths each, with no limit to the salt (vv.21-22).

It may seem amazing that the King of Persia would decree that “whatever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven” (v. 23).We might expect such words from a godly king of Israel; but God knows how to work in the hearts of others outside Israel too. Artaxexes realized that the God of heaven was in such control that He might make Persia to suffer His wrath if they did not encourage Israel in being obedient to God.

More than this, the king ordered that it would be unlawful to impose tax, tribute or custom on any of the priests, Levites, singers, gatekeepers, Nethinim or servants of the house of God (v,24). Rehum and Shimshai had urged a previous Artaxerxes to stop the Jews from building by claiming that the Jews would not pay tax, tribute or custom (ch. 4:9-13), but the king now was ready to forego these things for heads of Israel, that Judah would prosper.

Ezra too was credited by the king a shaving God-given wisdom to appoint magistrates and judges in the region west of the River, who were conversant with the laws of God, so as to teach the people (v. 25).Thus, the king recognized that the land of Israel had a special place in the eyes of the God of heaven and earth, and desired that there should be due recognition of God’s honor in that country.He rightly realized that it would be beneficial to his entire empire if God were given His place in Israel.

Finally, he instructed that the law of God was to be so fully enforced that anyone who would not observe it and the law of the king (which he regarded secondary to the law of God) would be exposed to judgment without delay, whether the case demanded death, banishment from Israel, confiscation of property or imprisonment (v. 26).If one’s guilt was established beyond question, this is certainly good government, not like so many cases today, being dragged out for months without reason.The policy of the Medes and Persians that their laws could not be changed (Dan 6:15) did have some merit, though in Daniel’s case the law was bad and should never have been passed.But the Persians were not slow in carrying out sentence against law-breakers, and this is commendable.

Verses 27 and 28 record the words of Ezra in expressing his appreciation of the Lord’s putting into the king’s heart the desire “to beautify the house of the Lord,” and also for the Lord’s mercy to him in disposing the hearts of the king and his counselors favorably toward Ezra himself.He considered himself simply the object of God’s mercy in his being shown favor by the king and his princes (v. 28).Being thus encouraged by the hand of the Lord upon him, he gathered leading men of Israel to accompany him to Jerusalem.

Fuente: Grant’s Commentary on the Bible

7:1 Now after these things, in the reign of {a} Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah,

(a) The Hebrews write that many of the kings of Persia were called by this name, as Pharaoh was a common name to the kings of Egypt and Caesar to the Romans emperors.

Fuente: Geneva Bible Notes

Ezra’s background 7:1-10

"These things" (Ezr 7:1) refers to the events of the first return that the writer described in chapters 1-6.

Ezra’s genealogy (Ezr 7:1-5) shows that he was a man of importance whom his fellow Jews would have respected. His name is a shortened form of "Azariah," meaning "Yahweh helps." He was a descendant of Aaron, the first high priest of Israel (Ezr 7:5). There are gaps in this genealogy (cf. 1Ch 6:3-15). "Son of" occasionally means "descendant of," as elsewhere in the Old Testament. [Note: L. H. Brockington, Ezra, Nehemiah and Esther, p. 70; Fensham, The Books . . ., p. 79; et al.] The purpose of this linear genealogy was not to record all of Ezra’s ancestors but to trace his lineage from Aaron.

A "scribe" (Ezr 7:6) was a person who functioned as a copier, writer, and communicator. Scribes fulfilled various roles before the exile. These included military officer (Jdg 5:14; 2Ki 25:19), messenger of the king (2Ki 18:18), secretary to the king (2Sa 8:17; 2Sa 20:25), clerk, and writer (Jer 36:26; Jer 36:32). In the Gospels we have many references to scribes. In Jesus’ day they were primarily students and teachers of the Law. In Ezra’s time this specialized function of the scribe was developing. Ezra himself, as a scribe and priest, was able to teach the Law (cf. Lev 10:11; Neh 8:1-9; Neh 8:13). He also enjoyed special divine protection and enablement (Ezr 7:6; cf. Ezr 7:9; cf. Ezr 7:28; Ezr 8:18; Ezr 8:22; Ezr 8:31). [Note: Judah J. Slotki, Daniel, Ezra, Nehemiah, p. 150.]

"The wise scribe followed an honored profession in which he might take pride (Sir 38:24-34). His was the highest privilege and virtue: to study the law, to meditate on it and apply it to life (cf. Psalms 1; Psa 19:7-14; Psalms 119)." [Note: Bright, pp. 424-25.]

Ezra and his companions left Babylon in the spring of 458 B.C. The Jewish month of Nisan corresponds to our late March and early April.

"It is emphasized that the date of departure from Babylon was carefully calculated to take place on the first day of the first month, though in the event they could leave only on the twelfth day due to the need to recruit Levites (Ezr 8:31). While the point is not made explicitly, this arrangement implies that the Ezra caravan, like the Israelites of old, marked their departure with the celebration of Passover (cf Exo 12:1; Num 33:3), and that therefore this second episode in the restoration of the commonwealth begins in the same way that the first ends." [Note: Joseph Blenkinsopp, "A Theological Reading of Ezra-Nehemiah." Proceedings of the Irish Biblical Association 12 (1989):29.]

Ezra and his fellow travelers completed their 900-mile journey exactly four months later (Ezr 7:8-9) because of God’s enablement (Ezr 7:9). [Note: J. Stafford Wright, The Date of Ezra’s Coming to Jerusalem, pp. 17-28. Cf. K. Koch, "Ezra and the Origins of Judaism," Journal of Semitic Studies 19:2 (1974):173-97; and Frank M. Cross, "A Reconstruction of the Judean Restoration," Interpretation 29:2 (1975):194.]

Ezra’s personal resolve provides an excellent example for every believer (Ezr 7:10). He first purposed to study (lit. seek) the law (Heb. torah) of God, then to apply that teaching to his own life, and then to teach others the revealed will of God. This was the key to Ezra’s impact. "Torah" means "instruction," and it describes the Law of Moses, the Book of Deuteronomy, the Pentateuch, and the whole Old Testament in various places in Scripture. Here it probably refers to all the revealed will of God that Ezra had, all the scrolls of the Old Testament sacred writings to which he had access.

"The order is very significant, for you cannot effectively practice what you have not thoroughly learned, and you cannot convincingly teach what you have not practically applied." [Note: Laney, p. 52.]

"One called by God to teach must also study and obey." [Note: Breneman, p. 130. Cf. McConville, p. 47; Steven J. Lawson, "The Pattern of Biblical Preaching: An Expository Study of Ezra 7:10 and Nehemiah 8:1-18," Bibliotheca Sacra 158:632 (October-December 2001):451-66.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

EZRAS EXPEDITION

Ezr 7:1-8

LIKE the earlier pilgrimage of Zerubbabel and his companions, Ezras great expedition was carried out under a commission from the Persian monarch of his day. The chronicler simply calls this king “Artaxerxes” (Artahshashta), a name borne by three kings of Persia, but there can be no reasonable doubt that his reference is to the son and successor of Xerxes – known by the Greeks as “Macrocheir,” and by the Romans as “Longimanus”-Artaxerxes “of the long hand.” for this Artaxerxes alone enjoyed a sufficiently extended reign to include both the commencement of Ezras public work and the later scenes in the life of Nehemiah which the chronicler associates with the same king. Artaxerxes was but a boy when he ascended the throne, and the mission of Ezra took place in his earlier years, while the generous enthusiasm of the kindly sovereign-whose gentleness has become historic-had not yet been crushed by the cares of empire. In accordance with the usual style of our narrative, we have his decree concerning the Jews preserved and transcribed in full; and yet here, as in other cases, we must make some allowance either for the literary freedom of the chronicler, or for the Jewish sympathies of the translator; for it cannot be supposed that a heathen, such as Artaxerxes undoubtedly was, would have shown the knowledge of the Hebrew religion, or have owned the faith in it, which the edict as we now have it suggests. Nevertheless, here again, there is no reason to doubt the substantial accuracy of the document, for it is quite in accord with the policy of the previous kings Cyrus and Darius. and in its special features it entirely agrees with the circumstances of the history.

This edict of Longimanus goes beyond any of its predecessors in favoring the Jews, especially with regard to their religion. It is directly and personally addressed to Ezra. whom the king may have known as an earnest, zealous leader of the Hebrew community at Babylon, and through him it grants to all Jewish exiles who wish to go up to Jerusalem liberty to return to the home of their fathers, it may be objected that after the decree of Cyrus any such fresh sanction should not have been needed. But two generations had passed away since the pilgrimage of the first body of returning captives, and during this long time many things had happened to check the free action of the Jews and to cast reproach upon their movements. For a great expedition to start now without any orders from the reigning monarch might excite his displeasure, and a subject people who were dependent for their very existence on the good-will of an absolute sovereign would naturally hesitate before they ventured to rouse his suspicions by undertaking any considerable migration on their own account.

But Artaxerxes does much more than sanction the journey to Jerusalem; he furthers the object of this journey with royal bounty, and he lays a very important commission on Ezra, a commission which carries with it the power, if not the name, of a provincial magistrate. In the first place, the edict authorises a state endowment of the Jewish religion. Ezra is to carry great stores to the poverty-stricken community at Jerusalem. These are made up in part of contributions from the Babylonian Jews, in part of generous gifts from their friendly neighbours, and in part of grants from the royal treasury. The temple has been rebuilt, and the funds now accumulated are not like the bulk of those collected in the reign of Cyrus for a definite object, the cost of which might be set down to the “Capital Account” in the restoration of the Jews; they are destined in some measure for improvements to the structure, but they are also to be employed in maintenance charges, especially in supporting the costly services of the temple. Thus the actual performance of the daily ritual at the Jerusalem sanctuary is to be kept up by means of the revenues of the Persian Empire. Then, the edict proceeds to favour the priesthood by freeing that order from the burden of taxation. This “clerical immunity,” which suggests an analogy with the privileges the Christian clergy prized so highly in the Middle Ages, is an indirect form of increased endowment, but the manner in which the endowment is granted calls especial attention to the privileged status of the order that enjoys it. Thus the growing importance of the Jerusalem hierarchy is openly fostered by the Persian king. Still further, Artaxerxes adds to his endowment of the Jewish religion a direct legal establishment. Ezra is charged to see that the law of his God is observed throughout the whole region extending up from the Euphrates to Jerusalem. This can only be meant to apply to the Jews who were scattered over the wide area, especially those of Syria. Still the mandate is startling enough, especially when we take into account the heavy sanctions with which it is weighted, for Ezra has authority given him to enforce obedience by excommunication, by fine, by imprisonment, and even by the death-penalty. “The law of his God” is named side by side with “the law of the king,” {Ezr 7:26} and the two are to be obeyed equally. Fortunately, owing to the unsettled condition of the country as well as to Ezras own somewhat unpractical disposition, the reformer never seems to have put his great powers fully to the test.

Now, as in the previous cases of Cyrus and Darius, we are confronted with the question, How came the Persian king to issue such a decree? It has been suggested that as Egypt was in revolt at the time, he desired to strengthen the friendly colony at Jerusalem as a western bulwark. But, as we have seen in the case of Cyrus, the Jews were too few and feeble to be taken much account of among the gigantic forces of the vast empire; and, moreover, it was not the military fortification of Jerusalem-certainly a valuable stronghold when well maintained-but the religious services of the temple and the observance of The Law that this edict aimed at aiding and encouraging. No doubt in times of unsettlement the king would behave most favourably towards a loyal section of his people. Still, more must be assigned as an adequate motive for his action. Ezra is charged as a special commissioner to investigate the condition of the Jews in Palestine. He is to “inquire concerning Judah and Jerusalem.” {Ezr 7:14} Inasmuch as it was customary for the Persian monarchs to send out inspectors from time to time to examine and report on the condition of the more remote districts of their extensive empire, it has been plausibly suggested that Ezra may have been similarly employed. But in the chroniclers report of the edict we read, immediately after the injunction to make the investigation, an important addition describing how this was to be done, viz., “According to the law of thy God which is in thine hand,” {Ezr 7:14} which shows that Ezras inquiry was to be of a religious character, and as a preliminary to the exaction of obedience to the Jewish law. It may be said that this clause was not a part of the original decree, but the drift of the edict is religious throughout rather than political, and therefore the clause in question is fully in harmony with its character. There is one sentence which is of the deepest significance, if only we can believe that it embodies an original utterance of the king himself-“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 realm of the king and his sons?” {Ezr 7:23} While his empire was threatened by dangerous revolts, Artaxerxes seems to have desired to conciliate the God whom the most devout of his people regarded with supreme awe.

What is more clear and at the same time more important is the great truth detected by Ezra and recorded by him in a grateful burst of praise. Without any warning the chronicler suddenly breaks off his own narrative, written in the third person, to insert a narrative written by Ezra himself in the first person-beginning at Ezr 7:27 and continued down to Ezr 10:1-44. The scribe opens by blessing God “the Lord God of our fathers,” who had “put such a thing in the kings heart as to beautify the house of the Lord which is in Jerusalem.” {Ezr 7:27} This, then, was a Divine movement. It can only be accounted for by ascribing the original impulse to God. Natural motives of policy or of superstition may have been providentially manipulated, but the hand that used them was the hand of God. The man who can perceive this immense fact at the very outset of his career is fit for any enterprise. His transcendent faith will carry him through difficulties that would be insuperable to the worldly schemer.

Passing from the thought of the Divine influence on Artaxerxes. Ezra further praises God because he has himself received “mercy before the king and his counsellors, and before all the kings mighty princes.” {Ezr 7:28} This personal thanksgiving is evidently called forth by the scribes consideration of the part assigned to him in the royal edict. There was enough in that edict to make the head of a self-seeking, ambitious man swim with vanity. But we can see from the first that Ezra is of a higher character. The burning passion that consumes him has not a particle of hunger for self-aggrandisement, it is wholly generated by devotion to the law of his God. In the narrowness and bigotry that characterise his later conduct as a reformer, some may suspect the action of that subtle self-will which creeps unawares into the conduct of some of the noblest men. Still the last thing that Ezra seeks, and the last thing that he cares for when it is thrust upon him, is the glory of earthly greatness.

Ezras aim in leading the expedition may be gathered from the reflection of it in the royal edict, since that edict was doubtless drawn up with the express purpose of furthering the project of the favoured Jew. Ezra puts the beautifying of the temple in the front of his grateful words of praise to God. But the personal commission entrusted to Ezra goes much further. The decree significantly recognises the fact that he is to carry up to Jerusalem a copy of the Sacred Law. It refers to “the law of thy God which is in thine hand.” {Ezr 7:14} We shall hear more of this hereafter. Meanwhile it is important to see that the law, obedience to which Ezra is empowered to exact, is to be conveyed by him to Jerusalem. Thus he is both to introduce it to the notice of the people, and to see that it does not remain a dead letter among them. He is to teach it to those who do not know it. {Ezr 7:25} At the same time these people are distinctly separated from others, who are expressly described as “all such as know the laws of thy God.” {Ezr 7:25} This plainly implies that both the Jerusalem Jews, and those west of the Euphrates generally, were not all of them ignorant of the Divine Torah. Some of them, at all events, knew the laws they were to be made to obey. Still they may not have possessed them in any written form. The plural term “laws” is here used, while the written compilation which Ezra carried up with him is described in the singular as “The Law.” Ezra, then, having searched out The Law and tested it in his own experience, is now eager to take it up to Jerusalem, and get it executed among his fellow-countrymen at the religious metropolis as well as among the scattered Jews of the provincial districts. His great purpose is to make what he believes to be the will of God known, and to see that it is obeyed. The very idea of a Torah implies a Divine will in religion. It presses upon our notice the often-forgotten fact that God has something to say to us about our conduct, that when we are serving Him it is not enough to be zealous, that we must also be obedient. Obedience is the keynote of Judaism. It is not less prominent in Christianity. The only difference is that Christians are freed from the shackles of a literal law in order that they may carry out “the law of liberty,” by doing the will of God from the heart as loyal disciples of Jesus Christ, so that for us, as for the Jews, obedience is the most fundamental fact of religion. We can walk by faith in the freedom of sons, but that implies that we have “the obedience of faith.” The ruling principle of our Lords life is expressed in the words “I delight to do Thy will, O My God,” and this must be the ruling principle in the life of every true Christian.

Equipped with a royal edict, provided with rich contributions, inspired with a great religious purpose, confident that the hand of his God was upon him, Ezra collected his volunteers, and proceeded to carry out his commission with all practicable speed. In his record of the journey, he first sets down a list of the families that accompanied him. It is interesting to notice names that had occurred in the earlier list of the followers of Zerubbabel, showing that some of the descendants of those who refused to go on the first expedition took part in the second. They remind us of Christiana and her children, who would not join the Pilgrim when he set out from the City of Destruction, but who subsequently followed in his footsteps.

But there was little at Jerusalem to attract a new expedition, for the glamour which had surrounded the first return, with a son of David at its head, had faded in grievous disappointments, and the second series of pilgrims had to carry with them the torch with which to rekindle the flames of devotion.

Ezra states that when he had marshalled his forces he spent three days with them by a river called the “Ahava.” apparently because it flowed by a town of that name. The exact site of the camp cannot be determined, although it could not have been far from Babylon, and the river must have been either one of the tributaries of the Euphrates or a canal cut through its alluvial plain. The only plausible conjecture of a definite site settles upon a place now known as Hit, in the neighbourhood of some bitumen springs, and the interest of this place may be found in the fact that here the usual caravan route leaves the fertile Valley of the Euphrates and plunges into the waterless desert. Even if Ezra decided to avoid the difficult desert track, and to take his heavy caravan round through Northern Syria by way of Aleppo and the Valley of the Orontes-an extended journey which would account for the three months spent on the road-it would still be natural for him to pause at the parting of the ways and review the gathering host. One result of this review was the startling discovery that there were no Levites in the whole company. We were struck with the fact that but a very small and disproportionate number of these officials accompanied the earlier pilgrimage of Zerubbabel, and we saw the probable explanation in the disappointment if not the disaffection of the Levites at their degradation by Ezekiel. The more rigid arrangement of Ezras edition of The Law, which gave them a definite and permanent place in a second rank, below the priesthood, was not likely to encourage them to volunteer for the new expedition. Nothing is more difficult than self-effacement, even in the service of God.

There was a community of Levites at a place called “Casiphia,” under the direction of a leader named Iddo. It would be interesting to think that this community was really a sort of Levitical college, a school of students of the Torah, but we have no data to go upon in forming an opinion. One thing is certain. We cannot suppose that the new edition of The Law had been drawn up in this community of the Levites, because Ezra had started with it in his hand as the charter of his great enterprise; nor, indeed, in any other Levitical college, because it was not at all according to the mind of the Levites.

After completing his company by the addition of “the Levites,” Ezra made a solemn religious preparation for his journey. Like the Israelites after the defeat at Gibeah in their retributive war with Benjamin; {Jdg 20:26} like the penitent people at Mizpeh, in the days of Samuel, when they put away their idols; {1Sa 7:6} like Jehoshaphat and his subjects when rumours of a threatened invasion filled them with apprehension, {2Ch 20:3} -Ezra and his followers fasted and humbled themselves before God in view of their hazardous undertaking. The fasting was a natural sign of the humiliation, and this prostration before God was at once a confession of sin and an admission of absolute dependence on His mercy. Thus the people reveal themselves as the “poor in spirit” to whom our Lord directs His first beatitude. They are those who humble themselves, and therefore those whom God will exalt.

We must not confound this state of self-humiliation before God with the totally different condition of abject fear which shrinks from danger in contemptible cowardice. The very opposite to that is the attitude of these humble pilgrims. Like the Puritan soldiers who became bold as lions before man in the day of battle, just because they had spent the night in fasting and tears and self-abasement before God, Ezra and his people rose from their penitential fast, calmly prepared to face all dangers in the invincible might of God. There seems to have been some enemy whom Ezra knew to be threatening his path, for when he got safely to the end of his journey he gave thanks for Gods protection from this foe, {Ezr 8:31} and, in any case, so wealthy a caravan as his was would provoke the cupidity of the roving hordes of Bedouin that infested the Syrian wastes. Ezras first thought was to ask for an escort, but he tells us that he was ashamed to do so, as this would imply distrust in God. {Ezr 8:22} Whatever we may think of his logic, we must be struck by his splendid faith, and the loyalty which would run a great risk rather than suffer what might seem like dishonour to his God. Here was one of Gods heroes. We cannot but connect the preliminary fast with this courageous attitude of Ezras. So in tales of chivalry we read how knights were braced by prayer and fast and vigil to enter the most terrible conflicts with talismans of victory. In an age of rushing activity it is hard to find the hidden springs of strength in their calm retreats. The glare of publicity starts us on the wrong track, by tempting us to advertise our own excellences, instead of abasing ourselves in the dust before God. Yet is it not now as true as ever that no boasted might of man can be in any way comparable to the Divine strength which takes possession of those who completely surrender their wills to God? Happy are they who have the grace to walk in the valley of humiliation, for this leads to the armoury of supernatural power!

Fuente: Expositors Bible Commentary