28<\/strong>. hath extended mercy unto me<\/em> ] First usage of the 1st person, which continues to close of chap. 9. ‘Hath extended mercy’, cf. Ezr 9:9<\/span>; Gen 39:21<\/span>.<\/p>\n his counsellers<\/em> ] see on Ezr 7:14<\/span>.<\/p>\n as the hand was upon<\/em> ] R.V. according to the hand<\/strong>: see on Ezr 7:6<\/span>.<\/p>\n out of Israel<\/em> ] i.e. of the laity, cf. Ezr 2:2<\/span>.<\/p>\n chief<\/em> men] literally, ‘heads’, cf. Ezr 5:10<\/span>.<\/p>\n Verse 28<\/span>. And I was strengthened<\/B><\/I>] In what the king decreed he saw the hand of God; he therefore gave him the praise, and took courage. There is a most amiable spirit of piety in these reflections. Ezra simply states the case; shows what the king had determined, and tells what he said; and then points out the grand agent in the whole business-it was the Lord God of his fathers. Thus God had put it into the king’s heart to beautify the house of Jehovah; and, as that house was built for the salvation of the souls of men, he gives God praise for putting it into the king’s heart to repair it: he who loves God and man will rejoice in the establishment of the Divine worship, because this is the readiest way to promote the best interests of man.<\/P><\/p>\n And hath extended mercy unto me, before the king and his counsellors, and before all the king’s mighty princes<\/strong>,…. Before Artaxerxes, his seven counsellors, Ezr 7:14<\/span> and the nobles of his realm, in being appointed by them to carry their freewill offerings to Jerusalem, and the king’s commands to his treasurers, with leave to take as many of the Jews with him as were willing to go:<\/p>\n and I was strengthened as the hand of the Lord my God was upon me<\/strong>; animated to undertake this work, and execute this commission, being under the influence of divine favour and protection:<\/p>\n and I gathered together out of Israel chief men to go up with me<\/strong>; he went about in the several parts where Israelites dwelt, and persuaded some of the principal men among them to go along with him to Jerusalem, showing them the king’s decree, which gave them leave; and their names and numbers are described in the next chapter.<\/p>\n (28) And hath extended mercy unto me.<\/strong>The honour done to himself before the council of Persia he ascribes to the mercy of God. Once more we have an anticipation of the journey, with a parenthesis intervening.<\/p>\n The List Of The Names Of Those Who Gathered In Order To Go With Ezra From Babylon (<\/strong> Ezr 7:28<\/span> to Ezr 8:14<\/span><\/strong> ).<\/p>\n <\/strong><\/p>\n Having been given permission by Artaxerxes to take with him on his mission all Israelites who freely and voluntarily wanted to return to their own land, Ezra gathered together to go with him ‘chief men out of Israel’ who fitted into that category. This time the situation was a little different from the time of Cyrus, for now there was a settled community which would receive them, and there was a functioning Temple in Jerusalem. Along with these chief men were many who were related to them, being of the same clan. The details of those who were going is listed, and once again it is only the adult males who are numbered. Significantly the priests and the Davidides (who were intercessory priests (Psa 110:4<\/span>; 2Sa 8:18<\/span>) and had a special place in Temple worship in Ezekiel) are not numbered. The same applied to the Levites in Num 1:47<\/span>. This points to this list having been prepared by a priest, and therefore probably Ezra. Such a list would necessarily have been made by Ezra once they had all gathered at the river (or canal) of Ahava (Ezr 7:15<\/span>) in preparation for the journey.<\/p>\n The numbering from which the Levites (and therefore the priests) were excluded in Numbers 1<\/span> was the list of those available for military service. Ezra may well have seen the planned journey as a military operation, with the adult males required to defend the caravan. From this priests would be excluded.<\/p>\n This list differs from that in Ezra 2<\/span> in that it commences with priestly representatives, followed by a Davidide, followed by the names of twelve families of which the names of their chief men are given (although there are more than twelve chief men. See Ezr 7:13-14<\/span>). It has been suggested that twelve groups were chosen in order to represent them as paralleling the twelve tribes of Israel returning to their land as at the Exodus (compare Num 1:5-43<\/span>). See the note below on Ezr 7:28<\/span> b for the Exodus motif. We can compare this with the twelve chief men in Ezr 2:2<\/span> (if we include Sheshbazzar as suggested).<\/p>\n Ezr 7:28<\/strong><\/span><\/p>\n ‘And I was strengthened according to the hand of YHWH my God upon me, and I gathered together out of Israel chief men to go up with me.’<\/p>\n We note that Ezra saw himself as strengthened by the hand of YHWH his God upon him. He may well have seen himself as paralleling Moses for whom YHWH would put forth His hand (Exo 3:20<\/span>) and who was very much strengthened by the hand of YHWH (Exo 4:1-17<\/span>; Exo 13:3<\/span>; Exo 13:14<\/span>), and who numbered the adult males of the people in readiness to go forward (Num 1:1-4<\/span>), and also Joshua who was entering a new country with the Law of God in his hand and knew himself to be strengthened by YHWH (Jos 1:1-9<\/span>). And the consequence was that Ezra gathered together the chief men of Israel to go with him, as Moses had so long before (Exo 4:29<\/span>; Num 1:5-17<\/span>).<\/p>\n Ezr 8:1<\/strong><\/span><\/p>\n ‘Now these are the heads of their fathers’ (houses), and this is the genealogy of those who went up with me from Babylon, in the reign of Artaxerxes the king:’<\/p>\n Notice the ‘me’. Ezra is here speaking in the first person, of those who went with him from Babylon. For ‘the heads of their fathers’ compare Ezr 1:5<\/span> where it spoke of those who took part in the initial return. Note that in this case their genealogy is specifically said to be given. ‘In the reign of Artaxerxes the king’ underlines the name of his royal benefactor.<\/p>\n The Priests.<\/p>\n <\/strong><\/p>\n Two branches of priests are described, representing the two sons of Aaron who were left after his first two sons were slain for offering false incense (Lev 10:1-2<\/span>).<\/p>\n Ezr 8:2<\/strong><\/span><\/p>\n ‘Of the sons of Phinehas, Gershom.’<\/p>\n Phinehas was the son of Eliezer, who was the third son of Aaron (Num 25:11<\/span>; 1Ch 6:50<\/span>). Gershom was the name of one of the sons of Moses (Exo 2:22<\/span>), and of one of the sons of Levi (1Ch 6:10<\/span>). It had now been taken by the current head of the house of Phinehas. He had probably died by the time Nehemiah’s covenant was sealed as he was not a sealant. He was presumably a head of his father’s house (Ezr 7:1<\/span>). Note that the priests are not numbered (see Num 1:47<\/span>). That there were a number of them comes out in Ezr 8:24<\/span> where twelve are chosen to watch over the money and vessels destined for the Temple. The reason for not numbering them is that they were sacred to YHWH and not seen as part of those available to fight, the latter being more dispensable.<\/p>\n Ezr 8:2<\/strong><\/span><\/p>\n ‘Of the sons of Ithamar, Daniel.’<\/p>\n Ithamar was the fourth son of Aaron (Exo 6:23<\/span>; 1Co 6:3<\/span>). Daniel was the chief man of the house descended from him. He was one of those who sealed the sure covenant of Nehemiah (Neh 10:6<\/span>). There was also a Daniel who was one of David’s sons (1Ch 3:1<\/span>), and of course there was the famous prophet who traditionally wrote the book of Daniel was named Daniel. It was thus a popular name. Again the priests are not numbered.<\/p>\n The House Of David.<\/p>\n Ezr 8:2<\/strong><\/span><\/p>\n <\/strong><\/p>\n -3a ‘Of the sons of David, Hattush, of the sons of Shecaniah.’<\/p>\n David was, of course, the king of Israel of that name. Hattush was his descendant and may well be the Hattush mentioned in 1Ch 3:22<\/span>, who was there described as ‘of the sons of Shecaniah’. This Hattush was probably the one who sealed the covenant of Nehemiah (Neh 10:6<\/span>), although there was an Hattush who was a priest who went up to Judah with Zerubbabel (Neh 12:2<\/span>). The importance of the mention of this name is that it indicates that there was a Davidide among the later returnees. Amongst the earlier ones, of course, was Zerubbabel (Ezr 2:2<\/span>). There may have been others among the sons of Bethlehem (Ezr 2:21<\/span>). The moving of ‘from the sons of Shecaniah’ to follow Hattush does not alter the original text, it fits the pattern that follows and it ties in with 1Ch 3:22<\/span>. As with the priests, his family are not numbered. This may be because they were seen as intercessory ‘priests after the order of Melchizedek’ (Psa 110:4<\/span>; compare 2Sa 8:18<\/span>).<\/p>\n The Chief Men.<\/p>\n Ezr 8:3<\/strong><\/span><\/p>\n <\/strong><\/p>\n ‘Of the sons of Parosh, Zechariah, and with him were reckoned by genealogy of the males a hundred and fifty.’<\/p>\n The sons of Parosh are the ones mentioned first of ‘the males of the people of Israel’ (Ezr 2:3<\/span>). A further one hundred and fifty will now join them. Zechariah was chief man among them. Unusually his father is not named, but compare Ezr 7:13-14<\/span>. The fact that in the next few verses the numbers end in nought suggests that the numbers are round numbers.<\/p>\n Ezr 8:4<\/strong><\/span><\/p>\n ‘Of the sons of Pahath-moab, Eliehoenai the son of Zerahiah, and with him two hundred males.’<\/p>\n Sons of Pahath-moab are mentioned in Ezr 2:6<\/span> as having returned with Zerubbabel. These will therefore join them in the community. Eliehoenai was the chief man among the new arrivals, and he brought with him two hundred males.<\/p>\n Ezr 8:5<\/strong><\/span><\/p>\n ‘Of the sons of Shecaniah, Ben-Jahaziel, and with him three hundred males.’<\/p>\n No sons of Shecaniah are mentioned as having returned with Zerubbabel, but it is possible that there were some with him who were named under the name of their city, or it may be that none had then chosen to return. The name of their chief man may therefore have been Ben-Jahaziel (compare Bar-timaeus – Mar 10:46<\/span>), in which case there would be no need to name his father who was, of course, Jahaziel.<\/p>\n Alternately it may be that a name has been accidentally omitted. On this basis some have suggested emendation to ‘of the sons of Zattu, Shecaniah the son of Jahaziel’ (Zattu having dropped out) which would find partial support in the apocryphal 1Es 8:32 . But that in itself might have been an attempt to solve what it saw as a problem, something which the writer of 1 Esdras tended to do. Even then 1 Esdras has Zathoes, which does not agree with its own rendering of Zattu as Zathui ( 1Es 5:12<\/span>).<\/p>\n Shecaniah was a very popular name. It is the name of priest who returned with Zerubbabel (Neh 12:3<\/span>) It is the name of the chief of the tenth course of priests under David (1Ch 24:11<\/span>). It is the name of a priest during the reign of Hezekiah (2Ch 31:15<\/span>). It is the name of one of the sons of Elam who supported Ezra in dealing with the problem of marrying foreign wives (Ezr 10:2<\/span>). A Shecaniah is the father of Shemaiah, the keeper of the East Gate, in Neh 3:29<\/span>. Another was the father-in-law of Tobiah the Ammonite (Neh 6:18<\/span>). And we have already seen a Shecaniah mentioned above in Ezr 7:3<\/span>.<\/p>\n Ezr 8:6<\/strong><\/span><\/p>\n ‘And of the sons of Adin, Ebed the son of Jonathan, and with him fifty males.’<\/p>\n Sons of Adin had arrived with Zerubbabel (Ezr 2:15<\/span>). They were now being joined by other members of their family under the headship of Ebed, the son of Jonathan, who brought with him fifty males.<\/p>\n Ezr 8:7<\/strong><\/span><\/p>\n And of the sons of Elam, Jeshaiah the son of Athaliah, and with him seventy males.’<\/p>\n Sons of Elam had arrived with Zerubbabel (Ezr 2:7<\/span>) and they were now being joined by more members of the family under the headship of Jeshaiah, the son of Athaliah,<\/p>\n Ezr 8:8<\/strong><\/span><\/p>\n ‘And of the sons of Shephatiah, Zebadiah the son of Michael, and with him eighty males.’<\/p>\n Sons of Shephatiah had arrived with Zerubbabel (Ezr 2:4<\/span>). They were now being joined by other members of their family under the headship of Zebediah, the son of Michael. The sons of both Adin and Shephatiah are in a different order from Ezra 2<\/span> confirming that one list has not just been built up from the other.<\/p>\n Ezr 8:9<\/strong><\/span><\/p>\n ‘Of the sons of Joab, Obadiah the son of Jehiel, and with him two hundred and eighteen males.’<\/p>\n Sons of Joab, a son of Pahath-moab, had arrived with Zerubbabel (Ezr 2:6<\/span>). They would now be joined by two hundred and eighteen males and their families, under the headship of Obadiah, the son of Jehiel. The reason for their distinctive mention here may be because for some reason they had achieved more importance and therefore now liked to see themselves as separate from the other sons of Pahath-moab.<\/p>\n Ezr 8:10<\/strong><\/span><\/p>\n ‘And of the sons of Shelomith, Ben-Josiphiah, and with him a hundred and sixty males.’<\/p>\n There were no sons of Shelomith mentioned among the arrivals under Zerubbabel, but they may well have been named under the name of their town. They arrived under the headship of Ben-josiphiah. Compare comments on Ezr 7:5<\/span>.<\/p>\n Shelomith was a popular name with both men and women. It was the name of the mother of a man who was stoned for blasphemy (Lev 24:11<\/span>), and of a daughter of Zerubbabel (1Ch 3:19<\/span>). It was the name of one of the sons of the priest Izhar (1Ch 23:18<\/span>).<\/p>\n An emendation has been suggested here to ‘of the sons of Bani, Shelomith, the son of (ben) Josiphiah’, on the basis of 1Es 8:36 , although the latter has Banias, whilst 1Es 5:14<\/span> has Bani. 1 Esdras would appear to be trying to achieve conformity. The same stricture applies as in Ezr 7:5<\/span>.<\/p>\n Ezr 8:11<\/strong><\/span><\/p>\n ‘And of the sons of Bebai, Zechariah the son of Bebai; and with him twenty eight males.’<\/p>\n Sons of Bebai had arrived under Zerubbabel in Ezr 2:11<\/span>. They were now joined by other members of their family under the headship of Zechariah, the son of Bebai. They share with the sons of Joab (Ezr 7:9<\/span>) the distinction of not being a round number. This latter Bebai was a different Bebai, carrying on the family name.<\/p>\n Ezr 8:12<\/strong><\/span><\/p>\n ‘And of the sons of Azgad, Johanan the son of Hakkatan, and with him a hundred and ten males.’<\/p>\n Sons of Azgad had arrived in two different groups on the first return (see on Ezr 2:12<\/span>). Their number is now further increased here under the headship of Johanan, the son of Hakkatan. Johanan was a popular Jewish name..<\/p>\n Ezr 8:13<\/strong><\/span><\/p>\n ‘And of the sons of Adonikam, the last, and these are their names: Eliphelet, Jeuel, and Shemaiah, and with them sixty males.’<\/p>\n Sons of Adonikam had returned with Zerubbabel (Ezr 2:13<\/span>). The reference here to them as the last’ may indicate that now all the sons of Adonikam had returned. Three chief men are named and the names of their fathers are omitted. This must be seen as surprising in itself (although compare Ezr 7:3<\/span> b), but interestingly 1 Esdras concurs. In view of the changes by the writer of 1 Esdras elsewhere one may feel that the author could think of no explanation. This must throw doubt on his other changes. The reference to ‘with them’ confirms the plurality of chief men.<\/p>\n Ezr 8:14<\/strong><\/span><\/p>\n ‘And of the sons of Bigvai, Uthai and Zabbud, and with them (literally ‘him’) seventy males.’<\/p>\n Sons of Bigvai had arrived with Zerubbabel (Ezr 2:14<\/span>). These will now add to them. There were two chief men over them, Uthai and Zabbud. Again their fathers’ names are not given. In view of the ‘with him’ (in contrast to ‘with them’ in Ezr 7:13<\/span>) it has been suggested that ‘ben’ (son) has dropped out and been replaced by waw (‘and’), but there is no other evidence to support this. We would then read ‘Uthai the son of Zabbud’. But against this it can be claimed:<\/p>\n 1) That the families in Ezr 7:13-14<\/span> came last in the list precisely because they had multiple chief men.<\/p>\n 2) That while 1 Esdras, characteristically of the writer’s methods, reduces the chief men to one, it gives a very different name for the father (‘Uthi the son of Istalcarus’).<\/p>\n 3) That we could argue that ‘with him’ indicates that Zabbud was the most important of the two sons, the ‘with him’ simply referring to Zabbud.<\/p>\n 4) That ‘with him’ simply sees the two men as a unit, possibly because they were twins. Even if they were not, the writer may well have thought that he could reasonably present two chief men as a unit, while feeling it unsuitable when there were three.<\/p>\n 5) Some Hebrew MSS and versions do have ‘with them’ (it would, however, be an obvious correction).<\/p>\n So those gathered with Ezra included two priests, one from each of the surviving branches of Aaron’s sons (a large proportion of priests had already gone back), a Davidide, and twelve representative family groups, possibly numerically representing the twelve tribes of Israel, thus covering every aspect of Israel’s life. That other priests accompanied the two mentioned is apparent from Ezr 7:24<\/span>. But, as became priests, they were not ‘numbered’.<\/p>\n REFLECTIONS<\/p>\n<\/p>\n How truly lovely doth Ezra the scribe appear in the view here given of him! a scribe indeed well instructed in the law of God. Trained in a foreign land, and under captivity, yet still his attachment to his beloved Jerusalem, and the people of his fathers, and yet above all to the God of his fathers, how near at heart had Ezra an interest in all that concerned the welfare of Zion. Truly might he say, If I forget thee, O Jerusalem, let my right hand forget her cunning: If I do not remember thee, let my tongue cleave to the roof of my mouth; if I do not prefer Jerusalem before my chief joy.<\/p>\n<\/p>\n But while we pay all due respect to a character of such eminency as Ezra, how is the mind directed in the view of him to the recollection of one, to whom Ezra was but as the faint shadow to the sub stance. Jesus came to his beloved Jerusalem with full commission from the King of kings, even God his father, and had all power given to him in heaven and in earth. And as many as were minded of their own will, when by his grace the Lord had made them willing in the day of his power, the Father gave to be his companions, that Jesus might give eternal life, to as many as the Father had given to him. And the Lord Jesus declared the decree which Jehovah had made for this express purpose. But with what power was Jesus vested; to what extent his commission; to receive all honor, that as the Father was honored, so also should be the Son! All his ministers and servants freed from tribute; for if the Son had made them free, they then are free indeed. And all who refuse to bow the knee to the sovereignty of his grace, must bend before the iron rod of his justice. Hail! thou Almighty Jesus! who camest to us in thy Father’s name, and by his authority. All power, grace, and salvation be thine. May every knee bow before thee, and every tongue confess, that Jesus Christ is Lord, to the glory of God the Father. Amen.<\/p>\n Ezr 7:28 And hath extended mercy unto me before the king, and his counsellors, and before all the king’s 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.<\/p>\n Ver. 28. And hath extended mercy unto me<\/strong> ] sc.<\/em> By making use of my service for the promoting of his. Any employment about God is a high preferment, and so to be esteemed; yea, it is a mercy, and sealeth up further mercy.<\/p>\n mercy = lovingkindness, or grace. <\/p>\n mighty. Hebrew. gibbor. App-14. <\/p>\n chief = heads. <\/p>\n extended: Ezr 9:9, Gen 32:28, Gen 43:14, Neh 1:11 <\/p>\n his counsellors: Ezr 7:14, Jon 3:7 <\/p>\n And I was strengthened: In what the king decreed he saw the hand of God: he therefore gave Him the praise, and took courage. <\/p>\n as the hand: Ezr 7:6, Ezr 7:9, Ezr 5:5, Ezr 8:18, Neh 2:8, 2Ti 4:17, 2Ti 4:18 <\/p>\n Reciprocal: 1Ki 8:50 – and give them Ezr 8:22 – The hand Ezr 8:31 – the hand Psa 126:3 – General Pro 21:1 – The king’s Pro 29:26 – ruler’s favour Dan 1:9 – General Hag 1:14 – stirred Luk 6:38 – and it Luk 7:5 – and<\/p>\n Ezr 7:28. And hath extended mercy to me, &c. The king, in the honour he did Ezra, we may suppose, had an eye to his merits, and preferred him because he judged him to be an intelligent, dis-interested, and upright man: but he himself ascribes his elevation purely to Gods mercy. And I was strengthened Endowed with courage and ability to undertake the services; as the hand of the Lord my God was upon me To direct and support me. 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. <\/p>\n And hath extended mercy unto me before the king, and his counselors, and before all the king’s 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. 28. hath extended mercy unto me ] … Continue reading “Exegetical and Hermeneutical Commentary of Ezra 7:28”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-12213","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/12213","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=12213"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/12213\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=12213"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=12213"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=12213"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"