Text -- Ezra 7:1-28 (NET)

The Arrival of Ezra

7:1 Now after these things had happened, during the reign of King Artaxerxes of Persia, Ezra came up from Babylon. Ezra was the son of Seraiah, who was the son of Azariah, who was the son of Hilkiah, 7:2 who was the son of Shallum, who was the son of Zadok, who was the son of Ahitub, 7:3 who was the son of Amariah, who was the son of Azariah, who was the son of Meraioth, 7:4 who was the son of Zerahiah, who was the son of Uzzi, who was the son of Bukki, 7:5 who was the son of Abishua, who was the son of Phinehas, who was the son of Eleazar, who was the son of Aaron the chief priest. 7:6 This Ezra is the one who came up from Babylon. He was a scribe who was skilled in the law of Moses which the Lord God of Israel had given. The king supplied him with everything he requested, for the hand of the Lord his God was on him. 7:7 In the seventh year of King Artaxerxes, Ezra brought up to Jerusalem some of the Israelites and some of the priests, the Levites, the attendants, the gatekeepers, and the temple servants. 7:8 He entered Jerusalem in the fifth month of the seventh year of the king. 7:9 On the first day of the first month he had determined to make the ascent from Babylon, and on the first day of the fifth month he arrived at Jerusalem, for the good hand of his God was on him. 7:10 Now Ezra had dedicated himself to the study of the law of the Lord, to its observance, and to teaching its statutes and judgments in Israel.

Artaxerxes Gives Official Endorsement to Ezra’s Mission

7:11 What follows is a copy of the letter that King Artaxerxes gave to Ezra the priestly scribe. Ezra was a scribe in matters pertaining to the commandments of the Lord and his statutes over Israel: 7:12 “Artaxerxes, king of kings, to Ezra the priest, a scribe of the perfect law of the God of heaven: 7:13 I have now issued a decree that anyone in my kingdom from the people of Israel– even the priests and Levites– who wishes to do so may go up with you to Jerusalem. 7:14 You are authorized by the king and his seven advisers to inquire concerning Judah and Jerusalem, according to the law of your God which is in your possession, 7:15 and to bring silver and gold which the king and his advisers have freely contributed to the God of Israel, who resides in Jerusalem, 7:16 along with all the silver and gold that you may collect throughout all the province of Babylon and the contributions of the people and the priests for the temple of their God which is in Jerusalem. 7:17 With this money you should be sure to purchase bulls, rams, and lambs, along with the appropriate meal offerings and libations. You should bring them to the altar of the temple of your God which is in Jerusalem. 7:18 You may do whatever seems appropriate to you and your colleagues with the rest of the silver and the gold, in keeping with the will of your God. 7:19 Deliver to the God of Jerusalem the vessels that are given to you for the service of the temple of your God. 7:20 The rest of the needs for the temple of your God that you may have to supply, you may do so from the royal treasury. 7:21 “I, King Artaxerxes, hereby issue orders to all the treasurers of Trans-Euphrates, that you precisely execute all that Ezra the priestly scribe of the law of the God of heaven may request of you– 7:22 up to 100 talents of silver, 100 cors of wheat, 100 baths of wine, 100 baths of olive oil, and unlimited salt. 7:23 Everything that the God of heaven has required should be precisely done for the temple of the God of heaven. Why should there be wrath against the empire of the king and his sons? 7:24 Furthermore, be aware of the fact that you have no authority to impose tax, tribute, or toll on any of the priests, the Levites, the musicians, the doorkeepers, the temple servants, or the attendants at the temple of this God. 7:25 “Now you, Ezra, in keeping with the wisdom of your God which you possess, appoint judges and court officials who can arbitrate cases on behalf of all the people who are in Trans-Euphrates who know the laws of your God. Those who do not know this law should be taught. 7:26 Everyone who does not observe both the law of your God and the law of the king will be completely liable to the appropriate penalty, whether it is death or banishment or confiscation of property or detainment in prison.” 7:27 Blessed be the Lord God of our fathers, who so moved in the heart of the king to so honor the temple of the Lord which is in Jerusalem! 7:28 He has also conferred his favor on me before the king, his advisers, and all the influential leaders of the king. I gained strength as the hand of the Lord my God was on me, and I gathered leaders from Israel to go up with me.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Ezr 7:1

The same of whom he speaks, Ezr 6:14.

Wesley: Ezr 7:1

His grand - son. Here are divers persons omitted for brevity sake, which may be supplied out of 1Ch. 6:1-11:47. Ezra was not himself the high priest; but he was nearly related to him.

Wesley: Ezr 7:6

With the king's consent and commission.

Wesley: Ezr 7:6

A learned and expert doctor. The Jews say, he collected and collated all the copies of the law, and published an accurate edition of it, with all the books that were given by Divine inspiration, and so made up the canon of the Old Testament. Moses in Egypt, and Ezra in Babylon, were wonderfully fitted for eminent service to the church.

Wesley: Ezr 7:6

By the favour of God so disposing the heart of the king.

Wesley: Ezr 7:10

The order of things in this verse is very observable; first he endeavours to understand God's law and word, and that not for curiosity or ostentation, but in order to practice: next he consciously practises what he did understand, which made his doctrine much more effectual: and then he earnestly desires and labours to instruct others, that they also might know and do it.

Wesley: Ezr 7:11

The phrase seems emphatical, noting that he explained both the words and the things: for the Jews in the land of their captivity had in a great measure lost both the language, and the knowledge of God's commands, and therefore Ezra and his companions instructed them in both.

Wesley: Ezr 7:14

_To make inquiry into all abuses and deviations from your law, and to redress them.

Wesley: Ezr 7:14

Which is now and always in thine hand, being the matter of thy daily study.

Wesley: Ezr 7:16

Procure, as that word is used, Gen 6:8, Gen 26:12; Psa 84:3. Whatsoever thou canst get of my subjects by way of free gift.

Wesley: Ezr 7:16

Of Israel.

Wesley: Ezr 7:25

Which God hath put into thy heart, and which appears in the works of thy hand. All that professed the Jewish religion, were to be under the jurisdiction of these judges.

Wesley: Ezr 7:26

What could David himself, as king, have done more, for the honour of God, and the furtherance of religion?

Wesley: Ezr 7:27

_Ezra cannot proceed in his story, without inserting this thankful acknowledgment of God's goodness to him and the people.

Wesley: Ezr 7:28

_If God gives us his hand, we are bold and chearful: 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.

JFB: Ezr 7:1-2

The Ahasuerus of Esther.

JFB: Ezr 7:1-2

That is, grandson or great-grandson. Seraiah was the high priest put to death by Nebuchadnezzar at Riblah (2Ki 25:18). A period of one hundred thirty years had elapsed between that catastrophe and the journey of Ezra to Jerusalem. As a grandson of Seraiah, namely, Jeshua, who held the office of high priest, had accompanied Zerubbabel in the first caravan of returning exiles, Ezra must have been in all probability a grandson, descended, too, from a younger son, the older branch being in possession of the pontificate.

JFB: Ezr 7:6

The term "scribe" does not mean merely a penman, nor even an attorney well versed in forms of law and skilled in the method of preparing public or private deeds. He was a rabbi, or doctor, learned in the Mosaic law, and in all that related to the civil and ecclesiastical polity and customs of the Hebrew people. Scribes of this description possessed great authority and influence (compare Mat 23:25; Mar 12:28).

JFB: Ezr 7:6

Left Babylon entrusted with an important commission to be executed in Jerusalem. The manner in which he obtained this office is minutely related in a subsequent passage. Here it is noticed, but with a pious acknowledgment of the divine grace and goodness which disposed the royal mind in favor of Ezra's patriotic objects. The Levites, &c., did not go at that time, but are mentioned here by anticipation.

JFB: Ezr 7:8

That is, corresponding to the end of our July or beginning of our August. As he left Babylon on the Jewish New Year's Day (Ezr 7:9), the journey must have occupied not less than four months (a long period), but it was necessary to move at a slow pace and by short, easy stages, as he had to conduct a large caravan of poor people, including women, children, and all their household gear (see on Ezr 8:24).

JFB: Ezr 7:10

His reigning desire had been to study the divine law--its principles, institutions, privileges, and requirements; and now from love and zeal, he devoted himself, as the business of his life, to the work of instructing, reforming, and edifying others.

JFB: Ezr 7:11

The measure which this document authorized, and the remarkable interest in the Jews displayed in it, were most probably owing to the influence of Esther, who is thought to have been raised to the high position of queen a few months previous to the departure of Ezra [HALES]. According to others, who adopt a different chronology, it was more probably pressed upon the attention of the Persian court by Ezra, who, like Daniel, showed the prophecies to the king; or by some leading Jews on his accession, who, seeing the unsettled and disordered state of the colony after the deaths of Zerubbabel, Jeshua, Haggai, and Zechariah, recommended the appointment of a commission to reform abuses, suppress disorder, and enforce the observance of the law.

JFB: Ezr 7:12

That title might have been assumed as, with literal truth, applicable to him, since many of the tributary princes of his empire still retained the name and authority of kings. But it was a probably a mere Orientalism, denoting a great and powerful prince, as the heaven of heavens signified the highest heaven, and vanity of vanities, the greatest vanity. This vainglorious title was assumed by the kings of Assyria, from whom it passed to the sovereigns of Persia.

JFB: Ezr 7:12

The appointment of Ezra to this influential mission was of the highest importance to the Hebrew people, as a large proportion of them were become, in a great measure, strangers both to the language and the institutions of their forefathers.

JFB: Ezr 7:14

This was the fixed number of the privy council of the kings of Persia (Est 1:10, Est 1:14). The document describes, with great clearness and precision, the nature of Ezra's commission and the extent of power and prerogatives with which he was invested. It gave him authority, in the first place, to organize the colony in Judea and institute a regular government, according to the laws of the Hebrew people, and by magistrates and rulers of their own nation (Ezr 7:25-26), with power to punish offenders by fines, imprisonment, exile, or death, according to the degree of their criminality. Secondly, he was empowered to carry a large donation in money, partly from the royal treasury and partly raised by voluntary contributions among his countrymen, to create a fund out of which to make suitable provision for maintaining the regular worship of God in Jerusalem (Ezr 7:16-17). Thirdly, the Persian officers in Syria were commanded to afford him every assistance by gifts of money within a certain specified limit, in carrying out the objects of his patriotic mission (Ezr 7:21).

JFB: Ezr 7:22-24

£22,000 according to the rate of the silver talent of Babylon. Fourthly, Artaxerxes gave his royal sanction in the establishment of the divine law, which exempted priests and Levites from taxation or tribute and confirmed to them the exclusive right to officiate in the sacred services of the sanctuary. And, finally, in the expression of the king's desire for the divine blessing upon the king and his government (Ezr 7:23), we see the strong persuasion which pervaded the Persian court, and had been produced by the captivity of the Hebrew people, as to the being and directing providence of the God they worshipped. It will be observed, however, that the commission related exclusively to the rebuilding of the temple--not of the walls. The Samaritans (Ezr 4:20-22) had succeeded in alarming the Persian court by their representations of the danger to the empire of fortifying a city notorious for the turbulent character of its inhabitants and the prowess of its kings.

JFB: Ezr 7:27

This devout thanksgiving is in unison with the whole character of Ezra, who discerns the hand of God in every event, and is always ready to express a pious acknowledgment for the divine goodness.

Clarke: Ezr 7:1

In the reign of Artaxerxes - This was Artaxerxes Longimanus, the seventh of whose reign chronologers place A.M. 3547, sixty-eight years after Cyrus had sent back Zerubbabel. - Calmet. See the introduction

Clarke: Ezr 7:1

Son of Seraiah - Either this could not have been Seraiah the high priest, who had been put to death by Nebuchadnezzar one hundred and twenty-one years before this time, or the term son here must signify only his descendants, or one of his descendants. Were it otherwise, Ezra must now be at least one hundred and twenty-two years of age, supposing him to have been born in the year of his father’ s death; if, indeed Seraiah the high priest was his father; but this is evidently impossible. In this place there are only sixteen generations reckoned between Ezra and Aaron, but in 1Ch 6:3, 1Ch 6:4, etc., there are not less than twenty-two. We must therefore supply the deficient generations from the above place, between Amariah son of Meraioth, 1Ch 6:7, and Azariah the son of Johanan, 1Ch 6:10. There are other discrepancies relative to genealogies in these historical books which it would be useless to investigate. On these differences much has been already said in different parts of this comment.

Clarke: Ezr 7:6

A ready scribe - סופר מחיר sopher machir does not merely signify a speedy writer or an excellent penman, but one who was eminently skillful in expounding the law. In this sense the word γραμματευς, scribe, is repeatedly used in the New Testament, and we find that both in the Old and New Testament it had the same signification. The Syriac gives the sense of the word by translating sophro chocimo , a wise scribe, or expounder.

Clarke: Ezr 7:8

He came to Jerusalem in the fifth month - From the following verse we learn that Ezra and his company set off from Babylon on the first day of the first month, and thus we find they were upwards of four months on their journey. They could not travel fast, as they were a great company, composed in part of the aged and infirm, besides multitudes of women and children. They appear also to have taken a circuitous route. See on Ezr 8:24-32 (note).

Clarke: Ezr 7:10

Ezra had prepared his heart - Here is a fine character of a minister of God: He prepares, הכין hechin , he fixes, purposes, and determines, לבבו lebabo , with his heart - with all his powers and affections, to seek the law of God, and to do it himself, that he may be properly qualified to teach its statutes and judgments to Israel.

Clarke: Ezr 7:12

Artaxerxes, king of kings - This letter, from the beginning of this verse to the end of Ezr 7:26, is in the Aramitic or Chaldee language

This title of the king would, in Persian, run thus: Ardsheer shahinshah , or padshah , "Ardsheer, king of kings;""great or supreme king, or emperor."

Clarke: Ezr 7:13

Their own free-will - None shall be forced either to go or to stay. He who loves his God will avail himself of this favorable opportunity.

Clarke: Ezr 7:14

His seven counsellors - It is very likely that the privy counsel of the king consisted of seven persons simply. The names of these seven counsellors or chamberlains may be found in the book of Esther, Est 1:10.

Clarke: Ezr 7:16

And all the silver and gold - The king and his counsellors had already made a present to the house of the God of Israel; and Ezra is now empowered to receive any contribution which any of the inhabitants of the province of Babylon may think proper to give.

Clarke: Ezr 7:18

After the will of your God - He gave them the fullest liberty to order every thing according to their own institutions, binding them to no form or mode of worship.

Clarke: Ezr 7:22

A hundred talents of silver - The talent of silver was 450£

Clarke: Ezr 7:22

A hundred measures of wheat - A hundred cors; each cor was a little more than seventy-five gallons, one quart, and a pint, wine measure

Clarke: Ezr 7:22

A hundred baths of wine - Each bath was seven gallons and five pints.

Clarke: Ezr 7:23

Why should there be wrath - As he believed he was appointed by the Almighty to do this work, he therefore wished to do it heartily, knowing that if he did not, God would be displeased, and that the kingdom would be cut off from him or his posterity.

Clarke: Ezr 7:24

It shall not be lawful to impose toll - As these persons had no private revenues, it would have been unreasonable to have laid them under taxation.

Clarke: Ezr 7:26

Whether it be unto death - These include almost every species of punishment which should be inflicted on culprits in any civilized state

With this verse the Chaldee part of this chapter ends.

Clarke: Ezr 7:28

And I was strengthened - 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.

Defender: Ezr 7:1

This Artaxerxes commissioned Ezra to go to Jerusalem and then, about thirteen years later, also sent Nehemiah (Ezr 7:8; Neh 2:1). Since "Artaxerxes," as well as "Ahasuerus" - and even "Cyrus" and "Darius" - are believed by some scholars to be titles (like "Pharaoh") rather than personal names, he may or may not be the same man mentioned in Ezr 4:8. The temple was evidently completed about sixteen years after its foundations were laid, whereas there seems to be a much larger interval, sixty years or so, between the completion of the post-exilic temple and the period of Ezra and Nehemiah. The precise identifications of these Persian kings has long been controversial, even among conservative historians and Biblical scholars.

Defender: Ezr 7:1

Ezra was both a scribe (Ezr 7:6) and a priest, being a direct descendant of "Aaron the chief priest" (Ezr 7:5).

Defender: Ezr 7:1

Hilkiah, Ezra's great-grandfather, was the high priest (2Ki 22:4) who led the pre-exilic revival under King Josiah."

Defender: Ezr 7:11

This king was the successor to King Ahasuerus, who was king at the time of Esther and Mordecai (Est 1:1). Thus, the events described in the book of Esther took place during the approximate sixty years between Ezra 6, when the temple is completed, and Ezra 7, when Ezra himself first comes on the scene."

Defender: Ezr 7:12

It is noteworthy that great Artaxerxes, calling himself "king of kings," nevertheless recognized that the God of Ezra was "the God of heaven," as indeed Cyrus had done before him (Ezr 1:2, Ezr 1:3). It is possible that Artaxerxes was either a son or stepson of Queen Esther; if so, she and her uncle Mordecai had no doubt instructed him concerning the true God."

Defender: Ezr 7:18

The temple, having been completed under the leadership of Zerubbabel and Joshua several decades previously had fallen into disrepair despite the prophetic preaching of Haggai and Zechariah (Ezr 5:1, Ezr 5:2; Ezr 6:15). The offerings and sacrifices were being neglected and the general moral character of the people had deteriorated. Therefore God, through Artaxerxes, sent Ezra and Nehemiah, as well as the prophet Malachi, to stir up their hearts."

TSK: Ezr 7:1

am 3547, bc 457

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

Ezra : Ezr 7:10, 8:1-10:44; 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

TSK: Ezr 7:2

Zadok : 2Sa 8:17; 1Ki 2:35

TSK: Ezr 7:5

Phinehas : Exo 6:25; Num 25:7-13, Num 31:6; Jos 22:13, Jos 22:31; Jdg 20:28; 1Ch 6:4, 1Ch 6:50-52; Psa 106:30, Psa 106:31

Eleazar : Lev 10:6, Lev 10:12, Lev 10:16; Num 3:32, Num 20:25-28, Num 27:2, Num 31:31, Num 31:54; Jos 14:1, Jos 24:33; 1Ch 24:1-6

chief priest : 2Ch 19:11, 2Ch 26:20; Heb 5:4

TSK: Ezr 7:6

a ready : Sopher mahir does not merely signify a speedy writer, or an excellent penman, but one eminently skilful in expounding the law, sophro chochmo , ""a wise scribe,""as the Syriac renders. Ezr 7:11, Ezr 7:12, Ezr 7:21; Psa 45:1; Mat 13:52

scribe : Neh 8:4, Neh 8:9, Neh 8:13, Neh 12:26, Neh 12:36; Jer 8:8; 1Co 1:20

the law : Deu 4:5, Deu 28:1; Mat 28:20; 1Co 15:1; 1Th 4:1, 1Th 4:2

granted him : Ezra 7:11-26

according to : Ezr 7:9, Ezr 7:28, Ezr 6:22, Ezr 8:18, Ezr 8:22, Ezr 8:31; Gen 32:28; Neh 1:10, Neh 1:11, Neh 2:8, Neh 2:12, Neh 2:18, Neh 4:15; Pro 3:6; Isa 50:2, Isa 59:1

TSK: Ezr 7:7

the children : Ezr 8:1-14

the Levites : Ezr 2:40, Ezr 2:41, Ezr 8:15-20

singers : 1Chr. 6:31-48, 1Ch 25:1-8

porters : Ezr 2:42; 1Ch 9:17-27; Neh 7:45

Nethinims : Ezr 7:24, 2:43-70, Ezr 8:20; Neh. 7:46-73, Neh 10:28

Artaxerxes : Ezr 7:11, Ezr 7:12, Ezr 6:14, Ezr 8:1; Neh 2:1

TSK: Ezr 7:9

began he to go up : Heb. was the foundation of the going up, according to. Ezr 7:6; Neh 2:8, Neh 2:18

TSK: Ezr 7:10

prepared : 1Sa 7:3; 1Ch 29:18; 2Ch 12:14, 2Ch 19:3; Job 11:13; Psa 10:17, Psa 57:7

the law : Ezr 7:6; Psa 1:2, Psa 19:7, Psa 119:45, Psa 119:96-100

to do it : Deu 16:12; Mat 5:19, Mat 7:24; Joh 13:17; Rev 22:14

and to teach : Ezr 7:25; Deu 33:10; 2Ch 17:8, 2Ch 17:9, 2Ch 30:22; Neh 8:1-9; Mal 2:7; Act 1:1; 1Ti 3:2; 2Ti 4:2; Tit 2:1, Tit 2:15

TSK: Ezr 7:11

the copy : Ezr 4:11, Ezr 5:6

a scribe : Ezr 7:6; Mat 23:2, Mat 23:13; Mar 7:1-13

TSK: Ezr 7:12

Artaxerxes : The title of the king would, in Persian, run thus: Ardsheer shahinshah , or padshah , ""Ardsheer, king of kings,""i.e., great or supreme king or emperor. 1Ki 4:24, 1Ki 20:1; Isa 10:8; Eze 26:7; Dan 2:37, Dan 2:47; 1Ti 6:15; Rev 17:14; Rev 19:16

unto Ezra : etc. or, to Ezra the priest, a perfect scribe of the law of the God of heaven, peace, etc. and at such a time. Ezr 4:10, Ezr 4:11, Ezr 4:17

TSK: Ezr 7:13

I make : Ezr 5:13, Ezr 6:1; 2Ch 30:5; Est 3:15, Est 9:14; Psa 148:6

minded : Ezr 1:3; Psa 110:3; Phi 2:13; Rev 22:17

TSK: Ezr 7:14

of the king : Chal, from before the king

seven counsellors : Seven princes of Persia having conspired against and slain the usurper Smerdis, and thus made way for the family of Darius, which afterwards filled the throne, the Persian kings of this race had always seven chief princes as their counsellors, who possessed peculiar privileges, were his chief assistants in the government, and by whose advice all the public affairs of the empire were transacted. The names of these counsellors are given in the parallel place of the book of Esther. Est 1:14

according : Ezr 7:25, Ezr 7:26; Deu 17:18, Deu 17:19; Isa 8:20

thy God : Ezr 1:3, Ezr 5:8, Ezr 6:12; Dan 2:47, Dan 6:20, Dan 6:26

TSK: Ezr 7:15

the silver : Ezr 6:4, Ezr 6:8-10; Psa 68:29, Psa 68:30, Psa 72:10, Psa 76:11; Isa 60:6-9; Rev 21:24-26

whose habitation : Ezr 6:12; 2Ch 2:6, 2Ch 6:2, 2Ch 6:6; Psa 9:11, Psa 26:8, Psa 76:2, Psa 135:21

TSK: Ezr 7:16

all the silver : Ezr 8:25-28

offering : Ezr 1:4, Ezr 1:6; 1Ch 29:6, 1Ch 29:9, 1Ch 29:17; 2Co 8:12, 2Co 9:7

TSK: Ezr 7:17

buy speedily : Ezr 6:9, Ezr 6:10; Deu 14:24-26; Mat 21:12, Mat 21:13; Joh 2:14

their meat offerings : Num 15:4-13

offer them : Deu 12:5-11

TSK: Ezr 7:18

whatsoever : 2Ki 12:15, 2Ki 22:7

that do : Ezr 7:26; Eph 5:17

after the will : He gave them the fullest liberty to order every thing according to their own institutions; binding them to no form or mode of worship.

TSK: Ezr 7:19

The vessels : Ezr 8:27-30, Ezr 8:33, Ezr 8:34

the God of Jerusalem : 2Ch 32:19; Jer 3:17

TSK: Ezr 7:20

bestow it : Ezr 6:4, Ezr 6:8-18

TSK: Ezr 7:21

Artaxerxes : Ezr 7:12, Ezr 7:13

beyond the river : Ezr 4:16, Ezr 4:20, Ezr 6:6

Ezra the priest : Ezr 7:6, Ezr 7:10, Ezr 7:11

TSK: Ezr 7:22

measures : Chal, cors, Luk 16:7 *marg.

baths of wine : Eze 45:14; Luk 16:6 *marg.

salt : Lev 2:13

TSK: Ezr 7:23

Whatsoever is commanded : Chal, Whatsoever is of the decree, Ezr 7:13, Ezr 7:18

let it be : Psa 119:4

why should there be wrath : As Artaxerxes believed he was appointed by the Almighty to do this work, he therefore wished to do it heartily; knowing that if he did not, God would be displeased, and that the kingdom would be cut off from him or his posterity. Ezr 6:10-12; Zec 12:3

TSK: Ezr 7:24

touching any : Ezr 7:7, 2:36-55

TSK: Ezr 7:25

the wisdom : Ezr 7:14; 1Ki 3:28; 1Ch 22:12; Psa 19:7, Psa 119:98-100; Pro 2:6, Pro 6:23; Jam 1:5; Jam 3:17, Jam 3:18

set magistrates : Exo 18:21-25; Deu 16:18; 1Ch 23:4; 2Ch 19:8-10

beyond the river : That is, ""west of the Euphrates,""which was beyond with regard to the king of Persia, who was on the east. Ezr 6:6

teach ye : Ezr 7:10; 2Ch 17:7-9; Neh 8:1-3, Neh 8:7, Neh 8:8, Neh 9:3, Neh 13:1-3; Mal 2:7; Mat 13:52, Mat 23:2, Mat 23:3; Mar 6:34; Rom 10:14-17

TSK: Ezr 7:26

whosoever : Ezr 6:11; Dan 3:28, Dan 3:29, Dan 6:26

the law of thy God : 2Ch 30:12

whether it be : Exod. 21:1-22:31; Lev. 20:1-27; Deut. 13:1-18

banishment : Chal, rooting out, Psa 52:5

TSK: Ezr 7:27

Blessed : There is a most amiable spirit of piety in these reflections. Instead of expatiating on the praises of his munificent patron, or boasting of his own services, he blesses God for ""putting such a thing in the king’ s heart;""and for all the assistance and favour shown him by the king and his counsellors. Ezr 6:22; 1Chr. 29:10-30; Phi 4:10

put such : Ezr 6:22; Neh 2:12, Neh 7:5; 2Co 8:16; Heb 8:10, Heb 10:16; Jam 1:17; Rev 17:17

in the king’ s heart : Neh 2:8; Pro 21:1

to beautify : Isa 60:13

TSK: Ezr 7:28

extended : Ezr 9:9; Gen 32:28, Gen 43:14; Neh 1:11

his counsellors : Ezr 7:14; Jon 3:7

And I was strengthened : In what the king decreed he saw the hand of Godcaps1 . hcaps0 e therefore gave Him the praise, and took courage.

as the hand : Ezr 7:6, Ezr 7:9, Ezr 5:5, Ezr 8:18; Neh 2:8; 2Ti 4:17, 2Ti 4:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Ezr 7:1

After these things - The words mark an interval of 57 years; if, with most commentators, we take Artaxerxes to be Longimanus. See the introduction to the Book of Ezra. Three kings named Artaxerxes, the Greek rendering of the Hebrew Artakhshasta, and the Persian Artakhshatra, ruled over Persia, namely,: Longimanus, Mnemon, and Ochus. The evidence is in favor of the first being meant here: he was the grandson of Darius Hystaspis, Jeshua’ s contemporary.

The genealogy of Ezra here is incomplete. The time between the Exodus and Ezra must have exceeded one thousand years, and cannot have been covered by 16 generations. One gap may be filled up from 1Ch 6:7-10, which supplies six names between Meraioth and Azariah Ezr 7:3 : another gap probably occurs between Seraiah Ezr 7:1 and Ezra himself; since Seraiah appears to be the high priest of Zedekiah’ s time (marginal reference), who lived at least 130 years before Ezra. Three or four names are probably missing in this place. Another name (Meraioth) may be supplied from 1Ch 9:11, between Zadok and Ahitub Ezr 7:2. These additions would produce 27 generations - a number nearly sufficient - instead of 16 generations.

Barnes: Ezr 7:6

A ready scribe - Or, "a ready writer"Psa 45:1. The professional scribe was well known in Egypt from an early date (see Gen 39:4 note); and under David and his successors "scribes"were attached to the court as the king’ s secretaries (2Sa 8:17; 2Sa 20:25; 2Ki 12:10, etc.). It was scarcely, however, until the time of the captivity that the class to which Ezra belonged arose. The "scribes"of this time, and of later Jewish history, were students, interpreters, and copiers of the Law (see the marginal references and Jer 8:8). They retained the knowledge of the old dialect, which was being rapidly superseded by a new one. The emphatic application of the title "the scribe"to Ezra marks the high honor in which the office was now held. Its glories eclipsed those of the priesthood.

The hand of the Lord ... upon him - The use of this phrase in a good sense is rare elsewhere (compare 1Ki 18:46), but is a favorite one with both Ezra and Nehemiah (see the marginal references; Neh 2:8, Neh 2:18).

Barnes: Ezr 7:9

The direct distance of Babylon from Jerusalem is about 520 miles; and the circuitous route by Carchemish and the Orontes valley, which was ordinarily taken by armies or large bodies of men, is about 900 miles. The time occupied in the journey is long, and is perhaps to be accounted for by the dangers alluded to in Ezr 8:22, Ezr 8:31.

Barnes: Ezr 7:12

The title, "king of kings,"is assumed by almost all the persian monarchs in their inscriptions.

Perfect peace - " Peace"is not in the original, and the word translated "perfect"occurs only in this place. Some prefer to take it as an adjective descriptive of Ezra (see margin); others (Septuagint) as the opening word of the first paragraph of the letter, and give it the meaning, "it is completed."

Barnes: Ezr 7:14

Seven counselors - Herodotus relates that there were seven families pre-eminent in Persia, those of the seven conspirators against the Pseudo-Smerdis (Ezr 4:7 note); and it is reasonable to suppose that the heads of these families formed the special council of the king; the "Achaemenidae,"or royal family, being represented by the head of the branch next in succession to that of the reigning monarch (see the marginal reference).

Barnes: Ezr 7:21

All the treasurers - The Persian system of taxing the provinces through the satraps involved the establishment in each province of at least one local treasury.

Barnes: Ezr 7:22

This verse assigns limits to the permission of Ezr 7:20. As the Persian tribute was paid partly in money and partly in kind (see Ezr 4:13 note), the treasuries would be able to supply them as readily as they could furnish money.

Barnes: Ezr 7:23

Literally, as in the margin, i. e., Whatsoever is commanded in the Law with respect to the temple service.

Barnes: Ezr 7:24

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 Seleucidae.

Ministers - The rare word here used, which in Daniel has the sense of "worshippers,"appears to designate in this place the lowest class of persons employed in the service of the temple.

Barnes: Ezr 7:26

Banishment - literally, as in the margin. Separation from the congregation is probably intended (compare Ezr 10:8).

Barnes: Ezr 7:27

An abrupt transition from the words of Artaxerxes to those of Ezra. Compare a similar abrupt change in Ezr 6:6. The language alters at the same time from Chaldee to Hebrew, continuing henceforth to be Hebrew until the close of the book.

Poole: Ezr 7:1

Artaxerxes the same of whom he speaks Ezr 6:14 . The son of Seraiah i.e. his grandson. Here are divers persons omitted for brevity sake, which may be supplied out of 1Ch 6 1Ch 7 1Ch 8 1Ch 9 .

Poole: Ezr 7:6

Ezra went up from Babylon with the king’ s consent and commission.

A ready scribe i.e. a learned and expert doctor; for in that sense the word scribe is oft used, as Jer 8:8 Mat 7:29 Mat 17:10 23:2,13 Mr 12:28 , compared with Mat 22:35,36 .

According to the hand of the Lord his God upon him i.e. by the grace and favour of God so disposing the heart of the king.

Poole: Ezr 7:7

This is here related in the general, but how he procured this is particularly related hereafter.

Poole: Ezr 7:10

Ezra had prepared his heart or, directed , &c., i.e. he had set his mind and affections upon it, and made it his chief design and business.

To seek the law i.e. to search and find out the true sense and meaning of it, and thence to learn what sins or errors were to be reformed, and what duties were to be performed.

And to teach in Israel The order of things in this verse is very observable; first he endeavours to understand God’ s law and word, and that not for curiosity or ostentation, but in order to practice; next he conscientiously practiseth what he did understand, which made his doctrine much more effectual; and then he earnestly desires and labours to instruct and edify others, that they also might know and do it.

Poole: Ezr 7:11

A scribe of the words of the commandments the phrase seems emphatical, noting that he explained both the words and the things; for the Jews in the land of their captivity had in a great measure lost both their language, and the knowledge of God’ s commands, and therefore Ezra and his companions instruct them in both; of which see more on Neh 8:8 .

Poole: Ezr 7:14

His seven counsellors his chief nobles and officers of state, of whom see also Est 1:10,14 .

To inquire concerning Judah and Jerusalem i.e. to make inquiry into all abuses and deviations from your law, and to redress them.

Which is in thine hand which is now and always in thy hand, being the matter of thy daily study and exercise; which thou now carriest along with thee, the interpretation whereof belongeth unto thee.

Poole: Ezr 7:16

That thou canst find i.e. procure, as that word is used, Gen 6:8 26:12 Psa 84:3 119:162 Pro 1:13 2:5 3:13 . Whatsoever thou canst get of my subjects by way of free gift.

The free-will-offering of the people to wit, of Israel.

Poole: Ezr 7:20

For the house of thy God towards the reparation, or adorning, or completing of it. See Poole "Ezr 6:14" .

Poole: Ezr 7:22

Because it was but of mean price, and of very common and necessary use in all their sacrifices, Lev 2:13 Mar 9:49 .

Poole: Ezr 7:23

For the omission of any part of his worship occasioned by my neglect. This danger and duty he discerned, partly by natural light, and principally by the information of Ezra, Ezr 8:22 , who had the king’ s ear and heart.

Poole: Ezr 7:25

The wisdom of thy God that is in thine hand i.e. which God hath put into thy heart, and which appears in the works of thy hand. Wisdom is sometimes ascribed to the hands, as Psa 78:72 . See my Latin Synopsis on Gen 48:14 . Or, by the wisdom of God , he means the law of God, which was said to be in his hand , Ezr 7:14 .

Poole: Ezr 7:26

The law of thy God, and the law of the king to wit, concerning these matters. Or, which law of God is by this my sanction now become my law also, to which I expect their punctual and ready obedience. For as far the civil laws of the empire, Ezra neither was skilful in them, nor was intrusted with the execution of them, which was committed to other hands.

Haydock: Ezr 7:1

Salt was used in all the sacrifices, Leviticus ii. 13. In 3 Esdras no mention is made of oil or salt; but we read, "and all other things in abundance."

Haydock: Ezr 7:1

Things, sixty-eight years after the journey of Zorobabel. (Calmet) ---

Salien adds ten years more. (Haydock) ---

Artaxerxes Longimanus. (Menochius) (Tirinus) ---

Son, or great grandson of Saraias, who had been slain 121 years. Esdras was still living, in the days of Nehemias. Many persons are omitted in this genealogy. The immediate descendants of Azarias may be found, 1 Paralipomenon vi. Similarity of names has occasioned many mistakes. 3 Esdras viii. reckons only eleven persons between Aaron and Esdras; and 4 Esdras i. has eighteen; whereas here we behold sixteen generations, and [in] 1 Paralipomenon, twenty-two. (Calmet)

Haydock: Ezr 7:5

Beginning of the Jewish republic.

Haydock: Ezr 7:6

Went up, a second time, 2 Esdras xii. 1. (Worthington) ---

Ready. Hebrew mahir, "diligent," &c. (Haydock) ---

Scribe, not so much noted for his skill in writing fast, or drawing up deeds, as for his knowledge of the divine law. (Calmet) ---

The gospel sometimes gives the title of scribe to the doctors of the law, Matthew xxii. 35., with Mark xii. 28. It is peculiarly due to Esdras, who gave a correct copy of the Scriptures, and wrote them in a different character, leaving the ancient one to the Samaritans, that the people might be less connected. (Bellarmine, De Verb. xx. 1, citing (Tirinus) the most learned Fathers and Jewish writers. (Calmet, Diss.) ---

The author of 4 Esdras (xiv. 19,) intimates that the sacred books had been all destroyed, and were dictated again to Esdras by the Holy Spirit. But this book is not of sufficient authority to establish so dangerous an opinion; (Haydock) which is refuted by the whole context of the Bible, in which we see that the law was never forgotten. (Calmet, Diss.) (Du Hamel) ---

As Esdras was inspired, what additions he might make, must be accounted divine and authentic. (Calmet) ---

Hand; protection, (Delrio, adag. 217,) or inspiration. (Menochius) ---

God can incline the heart of the king, (Proverbs xxi.) to accomplish his decrees. (Haydock)

Haydock: Ezr 7:9

Month. Thus four entire months were spent on the journey, as they did not go the shortest way, and had much baggage, &c. (Calmet)

Haydock: Ezr 7:10

Heart. Thinking continually (Menochius) how he might keep the law himself, and direct others. (Haydock) ---

It would be well if all would thus teach by example, like Jesus Christ, who began to do and then to teach. (Haydock) ---

Judgment. Both these terms express the same thing. (Menochius)

Haydock: Ezr 7:11

Of the edict, is a farther explanation of the letter. (Haydock)

Haydock: Ezr 7:12

Kings. This title was placed on the tomb of Cyrus, (Strabo xv.) and denoted a very powerful king. Artaxerxes had many tributaries in Media, Sidon, &c. The kings of Assyria had before assumed such pompous titles, Osee viii. 10. (Calmet) ---

The most learned, comes later in the original Chaldean. (Haydock) ---

"The priest, scribe of the law,...perfection, (health and happiness, (Calmet) or consummate in learning, &c.; Haydock) as at present." (Calmet) ---

Gemir uceheneth, "perfection (Castel. Lexic.) even now," chap. iv. 10. Protestants, "perfect peace, and at such a time." (Haydock)

Haydock: Ezr 7:14

Counsellors. Interpreters of the laws. (Josephus, [Antiquities?] xi. 6.) ---

The number seems to have been established at the courts of the Assyrian and Chaldean monarchs, Tobias xii. 15. We find their names, Esther i. 10, 14. The history of this queen happened in the reign of Darius Hystaspes. (Calmet) ---

Hand. By this he was to pass sentence, ver. 25. (Haydock) ---

The Jews were authorized to follow their own laws (Calmet) under the Persian dominion, ver. 26. (Tirinus)

Haydock: Ezr 7:16

Babylon, which the Chaldeans may freely give. (Menochius)

Haydock: Ezr 7:20

By me. Hebrew, "to spend, take it out of the king's treasure-house." Septuagint adds, "and from me."

Haydock: Ezr 7:24

Nathinites. 3 Esdras, "sacred slaves." (Haydock) ---

Artaxerxes confirms the immunities granted by the law of God, (Numbers iii. 6, 12,) by the kings of Egypt, (Genesis xlvii. 22,) and by all nations to the ministers of religion. (Calmet)

Haydock: Ezr 7:25

River. 3 Esdras, "In all Syria and Phenicia." (Haydock) ---

Hitherto, it seems, the royal judges had decided all affairs of consequence, which required any public chastisement.

Haydock: Ezr 7:26

Banishment. Hebrew literally, "eradication" by death or exile, (Calmet) or by being cut off from all society, chap. x. 8. (De Dieu) ---

Septuagint, "correction." (Haydock)

Haydock: Ezr 7:27

Blessed. Here the author beings to write again in Hebrew and in the following verse, Esdras speaks in [the first] person. (Calmet)

Gill: Ezr 7:1-5

Now after these things,.... The finishing of the temple, and the dedication of it, and keeping the passover:

in the reign of Artaxerxes king of Persia; in the seventh year of his reign, Ezr 7:7, who is the same with Darius in the preceding chapter; so Jarchi and Aben Ezra; See Gill on Ezr 6:14.

Ezra the son of Seraiah; the high priest slain by Nebuchadnezzar Jer 52:24, this Ezra was a younger son of his, brother to Josedech, and uncle to Joshua, who were high priests in succession; his pedigree is carried in the ascending line up to Aaron, in this and the four following verses; only six generations, for brevity sake, are omitted, between Azariah and Meraioth, which may be supplied from 1Ch 6:7; see Gill on 1Ch 6:3.

Gill: Ezr 7:6

This Ezra went up from Babylon,.... A second time; for that he went up with Zerubbabel is clear from Neh 12:1, and is plainly intimated, Ezr 5:4,

and he was a ready scribe in the law of Moses, which the Lord God of Israel had given; the meaning is, not that he had a quick hand in writing out copies of it, but was well versed in the knowledge of it; had studied it thoroughly, well instructed in it, and was abundantly qualified to teach it others; he was an eminent doctor of the law; so scribes, in the New Testament, who are the same with the lawyers, were such as were teachers of the law; the word here used in the Arabic language signifies to be expert, as Jarchi ^o learned from one of their doctors:

and the king granted him all his request, according to the hand of the Lord his God upon him; either upon Ezra, giving him favour with the king, and so success and prosperity; or it may denote the divine influence of the God of Ezra upon the heart of the king, moving him to grant what he asked of him, even everything he desired: he seems to have been sent upon an embassy to the king from the chief men at Jerusalem; perhaps the governors of Syria had not so fully made the disbursements the king in his decree had required them to make, since the following commission chiefly respects such things; and he was sent on that errand to acquaint the king with it, as well as to persuade those that remained to return, and to obtain leave for it.

Gill: Ezr 7:7

And there went up some of the children of Israel,.... Perhaps some of the ten tribes, as well as others of the tribes of Judah and Benjamin; who, notwithstanding the edict of Cyrus, chose to remain in Babylon, and in the countries of it, until they saw how things would go in Judea; and hearing that the temple was finished, and that those that had returned had built them houses in their several cities, and prospered, thought fit to return also:

and of the priests, and the Levites, and the singers, and the porters, and the Nethinims, unto Jerusalem; to take their places, and execute their offices in the temple now built; for of the Levites especially, some of which were singers, and others porters, and of the Nethinims, there were but few that went up with Zerubbabel: now this journey of theirs was taken

in the seventh year of Artaxerxes the king; that is, of Darius Artaxerxes, and this was the year after the temple was finished: though it is thought by many learned men, and not without some show of reason, that Artaxerxes Longimanus is meant.

Gill: Ezr 7:8

And he came to Jerusalem in the fifth month,.... With the above company; this was the month Abib, answering to part of July and part of August: which was in the seventh year of the king; as in the preceding verse.

Gill: Ezr 7:9

For upon the first day of the first month began he to go up from Babylon,.... The month Nisan, answering to part of March and part of April; this was New Year's day:

and on the first day of the fifth month came he to Jerusalem; the first of the month Ab, as in the preceding verse; so that he was just four months on his journey:

according to the good hand of his God upon him; his power and providence, which gave him and his company health and strength, supplied them with everything necessary, directed, protected, and defended them, and brought them in safety to their journey's end.

Gill: Ezr 7:10

For Ezra had prepared his heart to seek the law of the Lord,.... To attain to the knowledge of it, that he might be master of it, and expert in it, and know what was not to be done, and what to be done; he had set his heart upon this, bent his studies this way, and taken a great deal of pains in searching into it, in reading of it, and meditating on it:

and to do it; he was not only concerned to get the theory of it, but to put it in practice, to exercise himself in it, that it might be habitual to him; and the rather, as his view and intentions were not merely for the sake of himself, but

to teach in Israel statutes and judgments: and therefore it was not only necessary that he should have a large and competent knowledge of the laws, moral, ceremonial, and civil, but that he should act according to them himself, that so by his example, as well as by his instructions, he might teach the people.

Gill: Ezr 7:11

Now this is the copy of the letter that the King Artaxerxes gave unto Ezra the priest,.... This title relating to his office is justly given him, since he was the son of an high priest, and lineally descended from Aaron, as the above account of his pedigree shows:

the scribe, even a scribe of the words of the commandments of the Lord, and of his statutes to Israel; the doubling of the word "scribe" shows that he was very wise and learned in the law, in the commandments and statutes of it the Lord gave to Israel; not only in the language of it in which it was written, but in the matter and substance of it, in the things contained in it; for דברי "dibre", signfiies "things" as well as words.

Gill: Ezr 7:12

Artaxerxes, king of kings,.... Having many kings and kingdoms subject and tributary to him; for this was not merely a proud haughty title which the eastern kings ^p assumed, particularly the Persians; for after Cyrus they were so in fact, who took this title also, and had it put on his sepulchral monument,"Here I lie, Cyrus, king of kings ^q;''this title was given to Grecian kings, particularly Agamemnon is called king of kings ^r, he being general at the siege of Troy, under whom the rest of the kings fought; if this was Darius Hystaspis, of him Cyrus dreamed that he had wings on his shoulders, with one he covered Asia, and with the other Europe ^s:

unto Ezra the priest, a scribe of the law of the God of heaven; of which titles see Ezr 7:11,

perfect peace, and at such a time; the word "perfect" belongs to Ezra's title as a scribe, signifying that he was a most learned and complete scribe or teacher of the law of God; "peace" is not in the text, and the phrase "at such a time" respects the date of the letter, though not expressed, or is only an "et cetera"; see Gill on Ezr 4:10.

Gill: Ezr 7:13

I make a decree,.... Which, according to the laws of the Medes and Persians, when signed, might not be changed, Dan 6:8,

that all they of the people of Israel, and of his priests and Levites, in my realm; who remained there, and took not the benefit of the edict of Cyrus, which gave them leave to go; but neglecting the opportunity, it seems as if they could not now go out of the realm without a fresh grant, which is hereby given:

which are minded of their own freewill to go up to Jerusalem, go with thee; this decree did not oblige them to go whether they would or not; for they might, notwithstanding this, continue if they pleased; it only gave them leave to make use of the present opportunity of going along with Ezra, if they chose it.

Gill: Ezr 7:14

Forasmuch as thou art sent of the king, and of his seven counsellors,.... Such a number the kings of Persia used to have from the times of Darius Hystaspis, who was chosen out of seven nobles to be king, and ever after the Persian kings had seven counsellors privileged, as those nobles were, Est 1:14, and Ezra had the honour to be sent with a commission from this king and his seven counsellors:

to inquire concerning Judah and Jerusalem; the inhabitants thereof, whether they had knowledge of and behaved

according to the law of thy God which is in thine hand; a copy of which he had with him, and was very expert in and conversant with, and could readily and at once pass judgment whether they acted according to it or not.

Gill: Ezr 7:15

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. In the temple built there; for the service of which, either for purchasing and procuring vessels that were wanting in it, or for sacrifices to be offered in it, the king and his nobles had made a voluntary contribution, and intrusted and sent Ezra with it.

Gill: Ezr 7:16

And all the silver and gold that thou canst find in all the province of Babylon,.... Not that he might take it wherever he found it, whether the owners of it were willing he should have it or not; but whatever was freely offered by them, as Jarchi, that he was allowed to take, whatever he could get in that way:

with the freewill offering of the people; of the people of the Jews, who thought fit to continue in the province:

and of the priests, offering willingly for the house of their God which is in Jerusalem; those freewill offerings, whether of the natives of Babylon, or of any of the Jewish nation, for the service of the temple at Jerusalem, he had leave and a commission to carry with him.

Gill: Ezr 7:17

That thou mayest buy speedily with this money,.... Thus freely contributed by one and another:

bullocks, rams, lambs; which were for burnt offerings:

with their meat offerings, and their drink offerings; which always went along with the burnt offerings, according to the law of Moses; and which the king seemed to have a right knowledge of, being, no doubt, instructed by Ezra, or some other Jew in his court:

and offer them upon the altar of the house of your God which is in Jerusalem; the altar of burnt offering in the temple there.

Gill: Ezr 7:18

And whatsoever shall seem good to thee, and to thy brethren,.... The priests, that he should think fit to take in to his assistance in this work:

to do with the rest of the silver and gold; which should be left after the sacrifices were offered up:

that do after the will of your God; as they should be directed by him, or was prescribed by him in the law.

Gill: Ezr 7:19

The vessels also that were given thee for the service of the house of thy God,.... These were vessels of silver, basins of gold, and vessels of fine copper; not what formerly belonged to the temple, they were delivered by Cyrus to Sheshbazzar; but what the present king and his counsellors freely offered at this time, see Ezr 8:25, those

deliver thou before the God of Jerusalem; perfect and complete, the full number of them, as the word signifies ^t; meaning not to be delivered before him, or in his presence, as a witness thereof, but that they should be dedicated and devoted to his service, who was worshipped in the temple at Jerusalem, and by the inhabitants of it; he seems as if he thought him a topical deity, the God of that particular place, which was the notion of the Heathens, see 1Ki 20:23, though he also speaks of him as the God of heaven.

Gill: Ezr 7:20

And whatsoever more shall be needful for the house of thy God, which thou shall have occasion to bestow,.... For the beautifying and ornamenting the temple, Ezr 7:27,

bestow it out of the king's treasure house; where the money collected by tribute, tax, and custom, was deposited; his exchequer, as it may be called, see Ezr 6:8.

Gill: Ezr 7:21

And I, even I Artaxerxes the king, do make a decree to all the treasurers which are beyond the river,.... The receivers of his tribute, tax, and custom, beyond the river Euphrates, on the side towards the land of Israel:

that whatsoever Ezra the priest, the scribe of the law of the God of heaven; see Ezr 7:12,

shall require of you, it be done speedily; which seems at first a grant at large for whatsoever he should want or demand, but is limited and restrained by what follows.

Gill: Ezr 7:22

Unto one hundred talents of silver,.... Which amounted to 35,300 pounds sterling; these, according to Jarchi, were to buy the offerings or sacrifices with:

and an hundred measures of wheat; or corn, the same measure with the homer, each of which held ten ephahs, or seventy five wine gallons, five pints, and upwards; these, according to the same writer, were for meat offerings, made of fine flour, or rather bread offerings, as they may be called:

and to an hundred baths of wine; which was the same measure in liquids as the ephah in things dry, a tenth part of the cor or homer, and held seven wine gallons, five pints, and upwards ^u; these were for the drink offerings:

and to an hundred baths of oil; the same measure as before; these were to mix in the meat offerings:

and salt without prescribing how much; because it was used in all offerings, and was cheap, and therefore no measure is fixed, but as much as was wanting was to be given, see Lev 2:1.

Gill: Ezr 7:23

Whatsoever is commanded by the God of heaven,.... In the law given by Moses to the people of Israel:

let it be diligently done for the house of the God of heaven; for the service of it, particularly sacrifices:

for why should there be wrath against the realm of the king and his sons? through the neglect of the service of God in the temple, and by reason of the default of the king's treasurers.

Gill: Ezr 7:24

Also we certify you, that touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of God,.... The king had a right and perfect knowledge of the distinct offices and services of those persons, see Ezr 7:7,

it shall not be lawful to impose toll, tribute, or custom, upon them; that they might be the less encumbered with the affairs of life, and be more at leisure to attend divine service, and do it the more readily and freely; it was usual with the Heathens to except ecclesiastics from taxes, tributes, and imposts; so the priests in Egypt ^w, and the Druids here in Britain ^x.

Gill: Ezr 7:25

And thou, Ezra, after the wisdom of thy God, that is in thine hand,.... Which he had a large share of from the Lord, and could readily make use of to good purpose; and this may be meant of the law of God made with the highest wisdom, and to know and observe which is an instance of wisdom in men, Deu 4:6,

set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; such as God, in his great wisdom, directed to in his wise law to be appointed over the people, to judge righteous judgment; to inform them in all matters of controversy that might arise among them, and decide them according to it; and lead them into a greater and better knowledge of it, Deu 16:18. Jarchi takes the word for "set" to be a comparative, and the sense to be, that the wisdom of Ezra was greater than the judges that judged the people, than them that knew the law:

and teach ye them that know them not; such people that were ignorant thereof; though the above writer interprets this of ignorant judges,"the judge that knows not to judge, make him know judgment to do it.''

Gill: Ezr 7:26

And whosoever will not do the law of thy God, and the law of the king,.... Either the judge who delays judgment, or does not execute it according to the law of God, and of the king; or the people, that do not obey the law of God in matters of religion, and the law of the king in civil things, Judea being now a province of the Persian empire; though some think the law of the king only refers to this law or decree of the king, which gave the Jews power to execute their own laws:

let judgment be executed speedily upon him; immediately, without delay, according to the nature of his crime:

whether it be unto death; if guilty of a capital crime, deserving death, let him be put to death:

or to banishment; from his native country to a foreign distant land:

or to rooting out ^y, as the word signifies; an utter extirpation of him and his family, a destroying him root and branch; or, as Jarchi expresses it, a rooting him out of the world, his seed and family:

or to confiscation of goods; to payment of mulcts and fines:

or to imprisonment; for such a term of time; all according to the breach of what law he may be guilty of; thus far the king's decree.

Gill: Ezr 7:27

Blessed be the Lord God of our fathers,.... This is Ezra's thanksgiving to God for the above decree:

which hath put such a thing as this in the king's heart; which he rightly took to be of God, who wrought in him to will and to do:

to beautify the house of the Lord which is in Jerusalem; to provide for the ornamenting of it, for vessels in it, as well as for sacrifices; for as for the building of it, that was finished.

Gill: Ezr 7:28

And hath extended mercy unto me, before the king and his counsellors, and before all the king's mighty princes,.... Before Artaxerxes, his seven counsellors, Ezr 7:14 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:

and I was strengthened as the hand of the Lord my God was upon me; animated to undertake this work, and execute this commission, being under the influence of divine favour and protection:

and I gathered together out of Israel chief men to go up with me; 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.

Commentary -- Verse Notes / Footnotes

NET Notes: Ezr 7:1

¹ sn If the Artaxerxes of Ezra 7:1 is Artaxerxes I Longimanus (ca. 464–423 B.C.), Ezra must have arrived in Jerusalem ca. 458 B.C., since Ezra 7:7-8 connects the time of his arrival to the seventh year of the king. The arrival of Nehemiah is then linked to the twentieth year of the king (Neh 1:1), or ca. 445 B.C. Some scholars, however, have suggested that Ezra 7:7 should be read as “the thirty-seventh year” rather than “the seventh year.” This would have Ezra coming to Jerusalem after, rather than before, the arrival of Nehemiah. Others have taken the seventh year of Ezra 7:7-8 to refer not to Artaxerxes I but to Artaxerxes II, who ruled ca. 404–358 B.C. In this understanding Ezra would have returned to Jerusalem ca. 398 B.C., a good many years after the return of Nehemiah. Neither of these views is certain, however, and it seems better to retain the traditional understanding of the chronological sequence of returns by Ezra and Nehemiah. With this understanding there is a gap of about fifty-eight years between chapter six, which describes the dedication of the temple in 516 b.c., and chapter seven, which opens with Ezra’s coming to Jerusalem in 458 b.c.

² tn The words “came up from Babylon” do not appear in the Hebrew text until v. 6. They have been supplied here for the sake of clarity.

NET Notes: Ezr 7:7

¹ tc The translation reads the Hiphil singular וַיַּעֲל (vayya’al, “he [Ezra] brought up”) rather than the Qal plural וַיַּעַלוּ (vayya’alu, “they came up”) of the MT.

tn Heb “he brought”; the referent (Ezra) has been specified in the translation for clarity.

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Ezr 7:9

¹ tc The translation reads יִסַּד (yissad, “he appointed” [= determined]) rather than the reading יְסֻד (yÿsud, “foundation”) of the MT. (The words “to make” are supplied in the translation for clarity and for stylistic reasons.)

² sn Apparently it took the caravan almost four months to make the five hundred mile journey.

NET Notes: Ezr 7:10

¹ tn Heb “established his heart.”

² tn Heb “to do and to teach.” The expression may be a hendiadys, in which case it would have the sense of “effectively teaching.”

NET Notes: Ezr 7:11

¹ tn Heb “this.”

² tn Heb “the priest, the scribe.” So also in v. 21.

³ tn The words “Ezra was” are not in the Hebrew text but have been added in the translation for clarity.

NET Notes: Ezr 7:12

¹ sn Ezra 7:12-26 is written in Aramaic rather than Hebrew.

NET Notes: Ezr 7:13

¹ tn Heb “from me is placed a decree.” So also in v. 21.

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Ezr 7:14

¹ tn Aram “sent.”

² tn Aram “in your hand.”

NET Notes: Ezr 7:16

¹ tn Aram “find.”

NET Notes: Ezr 7:17

¹ tn Aram “their meal offerings and their libations.”

NET Notes: Ezr 7:18

¹ tn Aram “brothers.”

NET Notes: Ezr 7:19

¹ tn Or “before.”

NET Notes: Ezr 7:20

¹ tn Aram “may fall to you to give.”

NET Notes: Ezr 7:21

¹ tn Aram “who are in.”

NET Notes: Ezr 7:22

¹ tc The translation reads מְשַׁח בַּתִּין (mÿshakh battin) rather than מְשַׁח בַּתִּין (battin mÿshakh) of the MT.

² tn Aram “he did not write.”

NET Notes: Ezr 7:23

¹ tn The Aramaic word used here for “wrath” (קְצַף, qÿtsaf; cf. Heb קָצַף, qatsaf) is usually used in the Hebrew Bible for God’s anger as opposed to human anger (but contra Eccl 5:17 [MT 5:16]; Esth 1:18; 2 Kgs 3:27). The fact that this word is used in v. 23 may have theological significance, pointing to the possibility of divine judgment if the responsible parties should fail to make available these provisions for the temple.

NET Notes: Ezr 7:24

¹ tn Aram “we are making known to you.”

NET Notes: Ezr 7:25

¹ tn Aram “in your hand.”

² tc For the MT reading שָׁפְטִין (shoftim, “judges”) the LXX uses the noun γραμματεῖς (grammatei", “scribes”).

NET Notes: Ezr 7:26

¹ tn On the meaning of this word see HALOT 1820-21 s.v. אָסְפַּרְנָא; E. Vogt, Lexicon linguae aramaicae, 14.

NET Notes: Ezr 7:27

¹ sn At this point the language of the book reverts from Aramaic (7:12-26) back to Hebrew.

Geneva Bible: Ezr 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.

Geneva Bible: Ezr 7:5

The son of Abishua, the son of Phinehas, the son of Eleazar, the son of ^{( b )} Aaron the chief priest:

^{( b )} Ezra traces his family till he comes to Aaron, to prove that he came from him.

Geneva Bible: Ezr 7:6

This Ezra went up from Babylon; and he [was] a ready ^{( c )} scribe in the law of Moses, which the LORD God of Israel had given: and the king granted him all his request, according to the hand of the LORD his God upon him.

^{( c )} He shows here what a scribe is, who had charge to write the law and to expound it. Whom Mark calls a scribe, (Mar 12:28), Matthew and Luke called a lawyer or doctor of the law, (Mat 22:35; Luk 10:25).

Geneva Bible: Ezr 7:8

And he came to Jerusalem in the ^{( d )} fifth month, which [was] in the seventh year ^{( e )} of the king.

^{( d )} That contained part of July and part of August.

^{( e )} Of king Darius.

Geneva Bible: Ezr 7:12

Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect [peace], and ^{( f )} at such a time.

^{( f )} Some take this for the name of a people, some for time or continuance, meaning that the king wished him long life.

Geneva Bible: Ezr 7:13

I make a decree, that all they of the people of Israel, and [of] his priests and Levites, in my realm, which are minded of their own freewill ^{( g )} to go up to Jerusalem, go with thee.

^{( g )} Who still remained in Babylon and had not returned with Zerubbabel.

Geneva Bible: Ezr 7:14

Forasmuch as thou art sent of the king, and of his seven counsellors, to ^{( h )} enquire concerning Judah and Jerusalem, according to the law of thy God which [is] in ^{( i )} thine hand;

^{( h )} To examine who lived according to the law.

^{( i )} Of which you are an expert.

Geneva Bible: Ezr 7:18

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 ^{( k )} God.

^{( k )} As you know best may serve to God's glory.

Geneva Bible: Ezr 7:21

And I, [even] I Artaxerxes the king, do make a decree to all the treasurers which [are] beyond ^{( l )} 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,

^{( l )} Which was the Euphrates river and they were beyond it in respect to Babylon.

Geneva Bible: Ezr 7:22

Unto an hundred talents of silver, and to an hundred measures of wheat, and to an hundred baths of wine, and to an hundred ^{( m )} baths of oil, and salt without prescribing [how much].

^{( m )} Read (1Ki 7:26; 2Ch 2:10).

Geneva Bible: Ezr 7:23

Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath ^{( n )} against the realm of the king and his sons?

^{( n )} This declares that the fear of God's judgment causes him to use this liberality, and not the love that he bore for God's glory or affection for his people.

Geneva Bible: Ezr 7:25

And thou, Ezra, after the wisdom of thy God, that [is] in thine hand, ^{( o )} 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.

^{( o )} He gave Ezra full authority to restore all things according to the word of God, and to punish them who resisted and would not obey.

Geneva Bible: Ezr 7:27

^{( p )} Blessed [be] the LORD God of our fathers, which hath put [such a thing] as this in the king's heart, to beautify the house of the LORD which [is] in Jerusalem:

^{( p )} Thus Ezra gave thanks to God for giving him success in his business with the king.

Commentary -- Verse Range Notes

TSK Synopsis: Ezr 7:1-28

1 Ezra goes up to Jerusalem.

11 The gracious commission of Artaxerxes to Ezra.

27 Ezra blesses God for this favour.

MHCC: Ezr 7:1-10

Ezra went from Babylon to Jerusalem, for the good of his country. The king was kind to him; he granted all his requests, whatever Ezra desired to enable him to serve his country. When he went, many went with him; he obtained favour from his king, by the Divine favour. Every creature is that to us, which God makes it to be. We must see the hand of God in the events that befall us, and acknowledge him with thankfulness.

MHCC: Ezr 7:11-26

The liberality of heathen kings to support the worship of God, reproached the conduct of many kings of Judah, and will rise up in judgment against the covetousness of wealthy professed Christians, who will not promote the cause of God. But the weapons of Christian ministers are not carnal. Faithful preaching, holy lives, fervent prayers, and patient suffering when called to it, are the means to bring men into obedience to Christ.

MHCC: Ezr 7:27-28

Two things Ezra blessed God for: 1. For his commission. If any good appear in our hearts, or in the hearts of others, we must own that God put it there, and bless him; it is he that worketh in us, both to will and to do that which is good. 2. For his encouragement: God has extended mercy to me. Ezra was a man of courage, yet he ascribed this not to his own heart, but to God's hand. If God give us his hand, we are bold and cheerful; if he withdraw it, we are weak as water. Whatever we are enabled to do for God and those around us, God must have all the glory.

Matthew Henry: Ezr 7:1-10

Here is, I. Ezra's pedigree. He was one of the sons of Aaron, a priest. Him God chose to be an instrument of good to Israel, that he might put honour upon the priesthood, the glory of which had been much eclipsed by the captivity. He is said to be the son of Seraiah, that Seraiah, as is supposed, whom the king of Babylon put to death when he sacked Jerusalem, 2Ki 25:18, 2Ki 25:21. If we take the shortest computation, it was seventy-five years since Seraiah died; many reckon it much longer, and, because they suppose Ezra called out in the prime of his time to public service, do therefore think that Seraiah was not his immediate parent, but his grandfather or great-grandfather, but that he was the first eminent person that occurred in his genealogy upwards, which is carried up here as high as Aaron, yet leaving out many for brevity-sake, which may be supplied from 1Ch 6:4, etc. He was a younger brother, or his father was Jozadak, the father of Jeshua, so that he was not high priest, but nearly allied to the high priest.

II. His character. Though of the younger house, his personal qualifications made him very eminent. 1. He was a man of great learning, a scribe, a ready scribe, in the law of Moses, Ezr 7:6. He was very much conversant with the scriptures, especially the writings of Moses, had the words ready and was well acquainted with the sense and meaning of them. It is to be feared that learning ran low among the Jews in Babylon; but Ezra was instrumental to revive it. The Jews say that he collected and collated all the copies of the law he could find out, and published an accurate edition of it, with all the prophetical books, historical and poetical, that were given by divine inspiration, and so made up the canon of the Old Testament, with the addition of the prophecies and histories of his own time. If he was raised up of God, and qualified and inclined to do this, all generations have reason to call him blessed, and to bless God for him. God sent to the Jews prophets and scribes, Mat 23:34. Ezra went under the latter denomination. Now that prophecy was about to cease it was time to promote scripture-knowledge, pursuant to the counsel of God by the last of the prophets, Mal 4:4. Remember the law of Moses. Gospel ministers are called scribes instructed to the kingdom of heaven (Mat 13:52), New Testament scribes. It was a pity that such a worthy name as this should be worn, as it was in the degenerate ages of the Jewish church, by men who were professed enemies to Christ and his gospel ( Woe unto you, scribes and Pharisees ), who were learned in the letter of the law, but strangers to the spirit of it. 2. He was a man of great piety and holy zeal (Ezr 7:10): He had prepared his heart to seek the law of the Lord, etc. (1.) That which he chose for his study was the law of the Lord. The Chaldeans, among whom he was born and bred, were famed for literature, especially the study of the stars, to which, being a studious man, we may suppose that Ezra was tempted to apply himself. But he got over the temptation; the law of his God was more to him than all the writings of their magicians and astrologers, which he knew enough of with good reason to despise them. (2.) He sought the law of the Lord, that is, he made it his business to enquire into it, searched the scriptures, and sought the knowledge of God, of his mind and will, in the scriptures, which is to be found there, but not without seeking. (3.) He made conscience of doing according to it; he set it before him as his rule, formed his sentiments and temper by it, and managed himself in his whole conversation according to it. This use we must make of our knowledge of the scriptures; for happy are we if we do what we know of the will of God. (4.) He set himself to teach Israel the statutes and judgments of that law. What he knew he was willing to communicate for the good of others; for the ministration of the Spirit is given to every man to profit withal. But observe the method: he first learned and then taught, sought the law of the Lord and so laid up a good treasure, and then instructed others and laid out what he had laid up. He also first did and then taught, practised the commandments himself and then directed others in the practice of them; thus his example confirmed his doctrine. (5.) He prepared his heart to do all this, or he fixed his heart. He took pains in his studies, and thoroughly furnished himself for what he designed, and then put on resolution to proceed and persevere in them, and thus he became a ready scribe. Moses in Egypt, Ezra in Babylon, and both in captivity, were wonderfully fitted for eminent services to the church.

III. His expedition to Jerusalem for the good of his country: He went up from Babylon (Ezr 7:6), and, in four months' time, came to Jerusalem, Ezr 7:8. It was strange that such a man as he staid so long in Babylon after his brethren had gone up; but God sent him not thither till he had work for him to do there; and none went but those whose spirits God raised to go up. Some think that this Artaxerxes was the same with that Darius whose decree we had (ch. 6), and that Ezra came the very year after the temple was finished: that was the sixth year, this the seventh (v. 8), so Dr. Lightfoot. My worthy and learned friend, lately deceased, Mr. Talents, in his chronological tables, places it about fifty-seven years after the finishing of the temple; others further on. I have only to observe, 1. How kind the king was to him. He granted him all his request, whatever he desired to put him into a capacity to serve his country. 2. How kind his people were to him. When he went many more went with him, because they desired not to stay in Babylon when he had gone thence, and because they would venture to dwell in Jerusalem when he had gone thither. 3. How kind his God was to him. He obtained this favour from his king and country by the good hand of the Lord that was upon him, v. 6, 9. Note, Every creature is that to us which God makes it to be, and from him our judgment proceeds. As we must see the events that shall occur in the hand of God, so we must see the hand of God in the events that do occur, and acknowledge him with thankfulness when we have reason to call it his good hand.

Matthew Henry: Ezr 7:11-26

We have here the commission which the Persian emperor granted to Ezra, giving him authority to act for the good of the Jews; and it is very ample and full, and beyond what could have been expected. The commission runs, we suppose, in the usual form: Artaxerxes, King of kings. This however is too high a title for any mortal man to assume; he was indeed king of some kings, but to speak as if he were king of all kings was to usurp his prerogative who hath all power both in heaven and in earth. He sends greeting to his trusty and well-beloved Ezra, whom he calls a scribe of the law of the God of heaven (Ezr 7:12), a title which (it seems by this) Ezra valued himself by, and desired no other, no, not when he was advanced to the proconsular dignity. He reckoned it more his honour to be a scribe of God's law than to be a peer or prince of the empire. Let us observe the articles of this commission.

I. He gives Ezra leave to go up to Jerusalem, and as many of his countrymen as pleased to go up with him, Ezr 7:13. He and they were captives, and therefore they would not quit his dominions without his royal license.

II. He gives him authority to enquire into the affairs of Judah and Jerusalem, Ezr 7:14. The rule of his enquiry was to be the law of his God, which was in his hand. He must enquire whether the Jews, in their religion, had and did according to that law - whether the temple was built, the priesthood was settled, and the sacrifices were offered conformably to the divine appointment. If, upon enquiry, he found any thing amiss, he must see to get it amended, and, like Titus in Crete, must set in order the things that were wanting, Tit 1:5. Thus is God's law magnified and made honourable, and thus are the Jews restored to their ancient privilege of governing themselves by that law, and are no longer under the statutes that were not good, the statutes of their oppressors, Eze 20:25.

III. He entrusts him with the money that was freely given by the king himself and his counsellors, and collected among his subjects, for the service of the house of God, Ezr 7:15, Ezr 7:16.

1. Let this be taken notice of, (1.) To the honour of God, as the one only living and true God;' for even those that worshipped other gods were so convinced of the sovereignty of the God of Israel that they were willing to incur expenses in order to recommend themselves to his favour. See Psa 45:12; Psa 68:26. (2.) To the praise of this heathen king, that he honoured the God of Israel though his worshippers were a despicable handful of poor men, who were not able to bear the charges of their own religion and were now his vassals, and that, though he was not wrought upon to quit his own superstitions, yet he protected and encouraged the Jews in their religion, and did not only say, Be you warmed, and be you filled, but gave them such things as they needed. (3.) To the reproach of the memory of the wicked kings of Judah. Those that had been trained up in the knowledge and worship of the God of Israel, and had his law and his prophets, often plundered and impoverished the temple; but here a heathen prince enriched it. Thus afterwards the gospel was rejected by the Jews, but welcomed by the Gentiles. See Rom 11:11, Through their fall salvation has come to the Gentiles. Act 13:46.

2. We are here told that Ezra was entrusted, (1.) To receive this money and to carry it to Jerusalem; for he was a man of known integrity, whom they could confide in, that he would not convert to his own use the least part of that which was given to the public. We find Paul going to Jerusalem upon such an errand, to bring alms to his nation and offerings, Act 24:17. (2.) To lay out this money in the best manner, in sacrifices to be offered upon the altar of God (Ezr 7:17), and in whatever else he or his brethren thought fit (Ezr 7:18), with this limitation only that it should be after the will of their God, which they were better acquainted with than the king was. Let the will of our God be always our rule in our expenses, and particularly in what we lay out for his service. God's work must always be done according to his will. Besides money, he had vessels also given him for the service of the temple, Ezr 7:19. Cyrus restored what of right belonged to the temple, but these were given over and above: thus it receiveth its own with usury. These he must deliver before the God of Jerusalem, as intended for his honour, there where he had put his name.

IV. He draws him a bill, or warrant rather, upon the treasurers on that side the river, requiring them to furnish him with what he had occasion for out of the king's revenues, and to place it to the king's account, Ezr 7:20, Ezr 7:22. This was considerately done; for Ezra, having yet to enquire into the sate of things, knew not what he should have occasion for and was modest in his demand. It was also kindly done, and evinced a great affection to the temple and a great confidence in Ezra. It is the interest of princes and great men to use their wealth and power for the support and encouragement of religion. What else are great revenues good for but that they enable men to do much good of this kind if they have but hearts to do it?

V. He charges him to let nothing be wanting that was requisite to be done in or about the temple for the honour of the God of Israel. Observe, in this charge (Ezr 7:23), 1. How honourably he speaks of God. He had called him before the God of Jerusalem; but here, lest it should be thought that he looked upon him as a local deity, he calls him twice, with great veneration, the God of heaven. 2. How strictly he eyes the word and law of God, which, it is likely, he had read and admired: "Whatsoever is commanded by your God "(whose institutions, though he wrote himself King of kings, he would not presume in the least iota or tittle to alter or add to) "let it be done, let it be diligently done, with care and speed."And, 3. How solicitously he deprecates the wrath of God: Why should there be wrath against the realm? The neglect and contempt of religion bring the judgments of God upon kings and kingdoms; and the likeliest expedient to turn away his wrath, when it is ready to break out against a people, is to support and encourage religion. Would we secure our peace and prosperity? Let us take care that the cause of God be not starved.

VI. He exempts all the ministers of the temple from paying taxes to the government. From the greatest of the priests to the least of the Nethinim, it shall not be lawful for the king's officers to impose that toll, tribute, or custom upon them, which the rest of the king's subjects paid, Ezr 7:24. This put a great honour upon them as free denizens of the empire, and would gain them respect as favourites of the crown; and it gave them liberty to attend their ministry with more cheerfulness and freedom. We suppose it was only what they needed for themselves and their families, and the maintenance of their ministry, that was hereby allowed to come to them custom-free. If any of them should take occasion from this privilege to meddle in trade and merchandise, they justly lost the benefit of it.

VII. He empowers Ezra to nominate and appoint judges and magistrates for all the Jews on that side the river, Ezr 7:25, Ezr 7:26. It was a great favour to the Jews to have such nobles of themselves, and especially to have them of Ezra's nomination. 1. All that knew the laws of Ezra's God (that is, all that professed the Jewish religion) were to be under the jurisdiction of these judges, which intimates that they were exempted from the jurisdiction of the heathen magistrates. 2. These judges were allowed and encouraged to make proselytes: Let them teach the laws of God to those that do not know them. Though he would not turn Jew himself, he cared not how many of his subjects did. 3. They were authorized to enforce the judgments they gave, and the orders they made, conformable to the law of God (which was hereby made the law of the king ), with severe penalties - imprisonment, banishment, fine, or death, according as their law directed. They were not allowed to make new laws, but must see the laws of God duly executed; and they were entrusted with the sword in order that they might be a terror to evil doers. What could Jehoshaphat, or Hezekiah, or David himself, as king, have done more for the honour of God and the furtherance of religion?

Matthew Henry: Ezr 7:27-28

Ezra cannot proceed in his story without inserting his thankful acknowledgement of the goodness of God to him and his people in this matter. As soon as he has concluded the king's commission, instead of subjoining, God save the king (though that would have been proper enough), he adds, Blessed be the Lord; for we must in every thing give thanks, and, whatever occurrences please us, we must own God's hand in them, and praise his name. Two things Ezra blessed God for: - 1. For his commission. We suppose he kissed the king's hand for it, but that was not all: Blessed be God (says he) that put such a thing as this into the king's heart. God can put things into men's hearts which would not arise there of themselves, and into their heads too, both by his providence and by his grace, in things pertaining both to life and godliness. 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; for it is he that worketh in us both to will and to do that which is good. When princes and magistrates act for the suppression of vice, and the encouragement of religion, we must thank God that put it into their hearts to do so, as much as if they had granted us some particular favour. When God's house was built Ezra rejoiced in what was done to beautify it. 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. 2. For the encouragement he had to act in pursuance of his commission (Ezr 7:28): He has extended mercy to me. The king, in the honour he did him, we may suppose, had an eye to his merit, and preferred him because he looked upon him to be a very sensible ingenious man; but he himself ascribes his preferment purely to God's mercy. It was this that recommended him to the favour of his prince. Ezra himself was a man of courage, yet he attributed his encouragement not to his own heart, but to God's hand: "I was strengthened 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. Strength for it is derived from him, and therefore the praise of it must be given to him.

Keil-Delitzsch: Ezr 7:1-10

Ezr 7:1-10 form the introduction to the narrative which followsof Ezra's return to Jerusalem and his ministry there, and speak in generalterms of himself and his arrival at Jerusalem with a band of exiles. Theyare followed, vv. 11-26, by a copy of the royal commission, and athanksgiving, Ezr 7:27, Ezr 7:28, on the part of Ezra, for the mercy of Godbestowed upon him.

Ezr 7:1-6

What follows is slightly combined with the former occurrencesby the formula "after these things,"without any more exact chronologicaldefinition; comp. Gen 15:1; Gen 22:1, and elsewhere. Between the dedicationof the temple in the sixth year of Darius and the arrival of Ezra inJerusalem, a period of fifty-seven years had elapsed. "In the reign ofArtachshasta king of Persia, went up Ezra,"etc. The verb of the subject עזרא does not follow till Ezr 7:6, where, after the interposition of thelong genealogy, Ezr 7:1-5, the distant subject is again taken up in עזרא הוּא . It is all but universally agreed that ArtaxerxesLongimanus is intended by ארתּחשׁסתּא ; the explanation of thisappellation as Xerxes in Joseph. Antiq . xi. 5. 1, for which Fritzsche (on 1Esdr. 8:1) has recently decided, being a mere conjecture on the part of thatnot very critical historian. The fact that the Artachshasta of the book ofNehemiah (Neh 1:1; Neh 5:14; Neh 13:6) can be no other than Artaxerxes, isdecisive of this point: for in Neh 13:6 the thirty-second year ofArtachshasta is mentioned; while according to Neh 8:9; Neh 12:26, Neh 12:36, Ezra andNehemiah jointly exercised their respective offices at Jerusalem.

(Note: Very superficial are the arguments, and indeed the whole pamphlet, Etude Chronologique des livres d'Esdras et de Néhémie, Paris 1868, p. 40, etc., by which F. de Saulcy tries to show that theArtachshasta of Ezra 7 and of Nehemiah is Artaxerxes II (Mnemon).)

Ezra is called Ben Seraiah, whose pedigree is traced to Eleazar the son ofAaron; Seraiah the son of Azariah, the son of Hilkiah, was the father ofJosedec the high priest carried into captivity (1Ch 6:14, etc.), and washimself the high priest whom Nebuchadnezzar slew at Riblah (2Ki 25:18-21). Between the execution of Seraiah in the year 588 and the returnof Ezra from Babylon in 458 b.c., there is a period of 130 years. HenceEzra could have been neither the son nor grandson of Seraiah, but only hisgreat or great-great-grandson. When we consider that Joshua, or Jeshua(Ezr 2:2), the high priest who returned from Babylon with Zerubbabel,was the grandson of Seraiah, we cannot but regard Ezra, who returnedthence 78 years later, as a great-great-grandson of Seraiah. Moreover, weare justified in inferring from the fact that Ezra is not, like Joshua,designated as Ben Josedech, that he did not descend from that line ofSeraiah in which the high-priestly dignity was hereditary, but from ayounger son, and hence that his immediate ancestors were not (though hisforefathers from Seraiah upwards were) of high-priestly descent. Hence the names of Ezra's ancestors from Seraiah up to Aaron (Ezr 7:1-5)agree also with the genealogy of the high-priestly race (1Ch 6:4-14),with the one deviation that in Ezr 7:3, between Azariah and Meraioth, sixmembers are passed over, as is frequently the case in the longergenealogies, for the sake of shortening the list of names. - In v. 6 Ezra, forthe sake of at once alluding to the nature of his office, is designated בת מהיר סוף ר , a scribe skilful in the law of Moses. The word סופר means in older works writer or secretary; but even so early as Jer 8:8 the lying pen of the ספרים is spoken of, and here therefore סופר has already attained the meaning of one learned in theScripture, one who has made the written law a subject of investigation. Ezra is, however, the first of whom the predicate הסּופר , ὁ γραμματεύς , is used as a title. He is so called also in the letter of Artaxerxes (Ezr 7:11), because he is said (Ezr 7:9) to have applied his heart to seek out and to do the law of the Lord, andto teach in Israel statutes and judgment, i.e., because he had made theinvestigation of the law, for the sake of introducing the practice of thesame among the congregation, his life-task; and the king granted him all hisdesire, according to the hand of the Lord his God upon him. The peculiarexpression עליו אלהיו יהוה כּיד which is found only here and in Ezr 7:9, Ezr 7:28, Ezr 8:18; Neh 2:8, Neh 2:18, and in aslightly altered guise in Ezr 8:22, Ezr 8:31, "according to the good hand of hisGod, which was over him,"means: according to the divine favour or divinecare arranging for him; for the hand of God is הטּובה , the good(Ezr 7:9, and Ezr 8:18), or לטובה , Ezr 8:22. בּקּשׁה , the desire,request, demand, occurs only here and in the book of Esther.

Ezr 7:7-10

With Ezra went up a number of Israelites, priests, and Levites. מן partitive: a part of the whole. That they went up with Ezraappears from the context, and is expressly stated both in the royal edict(Ezr 7:13) and in the further description of the expedition (Ezr 7:28, Ezr 8:1). They went up in the seventh year of Artaxerxes, and reached Jerusalem inthe fifth month of that year. - In Ezr 7:8 Ezra is again, as in Ezr 7:6, the subject ofthe sentence; the intervening seventh verse being really only in appositionwith Ezr 7:6. - In Ezr 7:9 the time occupied by the journey is more preciselydefined; כּי is explanatory. Namely, on the first day of the firstmonth, he had appointed the journey from Babylon, etc. The Keri יסד הוּא can only mean, ipsum erat fundamentum profectionis ,as J. H. Mich. after R. Sal. explains it, for יסד is pointed as theconstruct state. The departure of the expedition from the place of meeting occurred,according to Ezr 8:31, on the twelfth day of the first month. Since,however, they encamped three days there, making the final preparationsfor their journey, eleven days might easily elapse between the period whenthe whole caravan had assembled, and the day of actual departure. TheKeri offers no appropriate signification; for since הוּא can only betaken for the subject, and הם יסד for the predicate, the sentencewould contain an anacoluthon. To translate הוּא by ipsum cannotbe justified by the usages of the language, for there is no such emphasis on יסד as to cause הוּא to be regarded as an emphaticreference to the following noun. יסד must be pointed יסד or יסּד , as the third pers. perf. Kal or Piel, meaning to arrange, toappoint, and הוּא referred to Ezra. On הטּובה אלהיו כּיד , comp. Ezr 7:6. The hand of his God graciouslyarranged for him, for he had prepared his heart to seek and to do the law ofJahve, i.e., to make the law of God his rule of action. לבבו הכין , like 2Ch 12:14; 2Ch 19:3; 2Ch 30:19. To teach in Israel statutesand judgments, as both are prescribed in the law of God.

Keil-Delitzsch: Ezr 7:11-28

The commission given by Artachshasta to Ezra (Ezr 7:11) , with a shortpostscript by Ezra (Ezr 7:27 and Ezr 7:28). - Ezr 7:11 The introductory title, "This isthe copy of the letter,"On פּרשׁגן , comp. Ezr 4:11, and on נשׁתּון , Ezr 4:7. Ezra is here, as also in the letter itself, Ezr 7:12, Ezr 7:21,and in Neh 8:9; Neh 12:26, called only הסּופר הכּהן , thepriest, the scribe; in other places we find merely one title or the other:either the priest, Neh 10:10, Neh 10:16, Neh 8:2; or the scribe, Neh 8:4, Neh 8:13; Neh 12:36. Todesignate him according to his rank, as the priest, seems to havesubsequently become more customary; hence in the first book of Esdras heis constantly called ὁ Ἱιερεύς . הסּופר is explainedby the addition וגו דּברי ספר , scribe of the words ofthe law of Jahve and of His statutes to Israel, i.e., the scribe, whoseinvestigations referred to the law of God. More briefly in Ezr 7:12 and Ezr 7:21 :scribe of the law.

Ezr 7:12-13

The letter containing the royal commission is given in theChaldee original. It is questionable what explanation must be given to גּמיר in the title. If it were the adjective belonging to דּתא ספר , we should expect the emphatic state גּמירא . HenceBertheau combines it with the following וּכענת as anabbreviation, "completeness, etc.,"which would signify that in the royalcommission itself this introductory formula would be found fully given,and that all the words here missing are represented by וּכענת . This would be, at all events, an extremely strange expression. We incline toregard גּמיר as an adverb used adjectively: To the scribe in the lawof God perfectly, for the perfect scribe, etc., corresponding with thetranslation of the Vulgate, doctissimo . The commission begins with anorder that those Israelites who desire to go to Jerusalem should departwith Ezra, because the king and his seven counsellors send him to ordermatters in Judah and Jerusalem according to the law of God, and to carrythither presents and free-will offerings as a contribution towards thesacrifices, and other matters necessary for the worship of God, Ezr 7:13. "By me is commandment given,"as in Ezr 6:8. למהך ... כּל־מתנדּב : Every one of the people of Israel in my kingdom, who showshimself willing to go up to Jerusalem, let him go up with thee. On יהך and the infin. מהך , comp. Ezr 5:5.

Ezr 7:14

"Forasmuch as thou (art) sent by the king and his sevencounsellors to inquire (to institute an inquiry) concerning Judah andJerusalem, according to the law of thy God, which is in thy hand,"i.e.,which thou handlest or possessest and understandest. The sevencounsellors of the king formed the supreme court of the realm; see remarkson Est 1:14. It is obvious from the context that שׁליח must becompleted by אנתּ , for it is evidently Ezra who is addressed bothin what precedes and follows. על בּקּרה , to inquireconcerning (the condition of) Judah, i.e., concerning the religious and civilrelations of the Jewish community, to arrange them in conformity with thedivine law.

Ezr 7:15-16

"To carry the silver and gold which the king and hiscounsellors have freely offered to the God of Israel, whose habitation is atJerusalem, and all the silver and gold which thou shalt obtain in all theprovince of Babylon, with the free-will offering of the people and thepriests, willingly offering for the house of their God at Jerusalem."Threekinds of offerings for the temple are here spoken of: 1 st , the gifts of theking and his counsellors for the service of the God of Israel; 2 nd , the goldand the silver that Ezra should obtain in the province of Babylon, i.e., bythe collection which he was consequently empowered to make among thenon-Israelite population of Babylon; 3 rd , the free-will offerings of hisfellow-countrymen. התנדּבוּת is an abstract formed from theinfin. Hithpael: the freely given. The participle מתנדּבין (not inthe stat. emph . i.e., without an article) is but slightly connected, in thesense of, if they, or what they, may freely offer.

Ezr 7:17-18

The application of these contributions. דּנה כּל־קבל , forthis very reason, sc. because furnished by the king and his counsellors, andby the heathen and Israelite inhabitants of Babylon, thou shalt diligentlybuy with this money bullocks, rams, lambs, with their meat-offerings andtheir drink-offerings (the meat and drink offerings pertaining by the law,Num 15:1, etc., to the sacrifices), and offer them upon the altar ... The Pael תּקרב instead of the Aphel, Ezr 6:10, Ezr 6:17. The distribution andcollection were thus chiefly destined for the support of public worship,but were larger and more abundant than was necessary for this purpose. Hence the further injunction, Ezr 7:18 : "And whatsoever shall seem good tothee and to thy brethren to do with the rest of the gold and the silver, thatdo after the will of your God,"i.e., according to the precept of the law inwhich the will of God is expressed. "Thy brethren"are the priests, towhom was committed the care of the temple and its worship.

Ezr 7:19

The gold and silver vessels, moreover, which, according to Ezr 8:25-27, the king and his counsellors, and the princes and all Israel,presented for the service of the house of God, he is to deliver before theGod at Jerusalem (an abbreviated expression for the God whose dwellingis at Jerusalem). The noun פּלחן , only here and in theTargums, in the Syriac פּוּלחן , the service, corresponds with theHebrew עבורה . שׁלם in the Aphel, to complete, to make full,then to deliver entirely, to consign.

Ezr 7:20-21

Ezra is to defray the expenses of all other things necessaryfor the temple from the royal treasury, on which account a royal order isdespatched to the treasurer on this side the river. "And whatsoever moreshall be needful for the house of thy God, which thou shalt have occasionto give"(i.e., whatever necessary expenses shall be incurred which cannotbe determined beforehand), and for which the gifts and contributionsalready furnished to Ezra shall not suffice, he is to give, i.e., to defray, outof the house of the king's treasures, i.e., the royal treasury. For thispurpose Artaxerxes commands all the treasures on this side the river, thatwhatsoever Ezra shall require of them shall be immediately done. אנה is an emphatic repetition of the pronoun, as in Dan 7:15, andfrequently in Hebrew.

Ezr 7:22-23

Unto one hundred talents of silver, one hundred cors ofwheat, one hundred baths of wine, one hundred baths of oil, and saltwithout prescription, i.e., as much as is needed. Cor had already become,even in Hebrew, the later word for chomer, e.g., 1Ki 5:2; Eze 45:14. It was equal to ten ephahs or baths, almost two sheffels; see by bibl. Archäol . ii. §126. The command closes with the injunction, Ezr 7:23 :Whatsoever is commanded by the God of heaven, i.e., whatever is needfulaccording to the law for the service of God, let it be completely done forthe house of the God of heaven; for why should the wrath of heaven comeupon the realm of the king and of his sons? The ἁπ. λεγ. אדרזדּא is derived from the Aryan, but is not to be regarded (as by Hitzig andBertheau) as compounded of אדר and אזדּא ; but probably(as by Haug in Ewald's bibl. Jahrb . v. p. 152) as formed of the Persian drsh , dorest , with א prosthetic, from the Zend root doreç , to grow,to flourish, to become firm, in the meaning of perfect in all parts, exact. The motive of the royal order, that the priests may offer acceptableofferings to the God of heaven, and pray for the life of the king and of hissons, recalls Ezr 6:10. On the formula למה דּי , for whyshould wrath come, comp. Ezr 4:22.

Ezr 7:24

The priests, the Levites, and all the servants of the temple, arealso to be free from all customs and taxes. מהודעין וּלכם , we also make known to you (it is made known to you). Thesewords also are addressed to the treasures, as levyers of taxes on this sidethe river. That, with regard to all priests, ... and (other) ministers of thishouse of God, it shall not be lawful to impose upon them toll, tribute, orcustom. The אלהא בּית פּלחי are notworshippers in the house of God, but they who do service in the house ofGod. The expression comprises any servants of the temple who mighthave been omitted in the classes enumerated. On וגו בּלו מנדּה , comp. Ezr 4:13. שׁלּיט לא , (any one)has no right, with an infinitive following: it is allowed to no one to do. מרמא from רמא , Targ. for שׂים . On this matter,compare Josephus, Ant . xii. 3. 3, according to which Antiochus the Greatfreed the priests and Levites from taxation.

Ezr 7:25

Finally, Ezra is empowered to appoint over his whole people(all the Jews) on this side the river, judges who know the law of God, andto inflict severe penalties upon those who transgress it.

"Thou, Ezra, after the wisdom of thy God which is in thy hand( בידך דּי like Ezr 7:14), set magistrates and judges, whichmay judge all the people that are on this side the river, namely all such asknow the laws of thy God, and teach ye them that know them not."Theform מנּי is imper. Pael for מנּי , the A sound probablypassing in rapid speech into the flatter E sound. " All the people on thisside the river"is limited to Israelites or Jews by the further particulars,"who know the law of thy God,"etc. These are to receive from Ezrajudges, viz., such as are acquainted with the law, i.e., Israelite judges, andthus to be placed under the jurisdiction established at Jerusalem. Thesentence, "and they who know it (the law) not, them teach ye, make themacquainted with it,"does not refer to the heathen, but to born Israelites orJews, who, living among the heathen, had not hitherto made the Mosaiclaw the rule of their lives. Such were the judges to constrain to theobservance and obedience of the law.

Ezr 7:26

But whosoever will not do the law of thy God, and the law ofthe king, let a court be speedily ( מנּהּ ) held on his account (i.e.,let him be brought to justice, and punished). This, too, applies chiefly tosuch as were Israelites born. The law of the king is the present edict, thecommission therein entrusted to Ezra: whoever opposes, neglects, ortransgresses it, shall be condemned, whether to death, or to banishment, orto confiscation of goods, or to imprisonment. הן ... הן =the Hebrew אם ... אם = sive ... sive . שׁרשׁוּ (Keri שׁרשׁי ), rooting our (from שׁרשׁ , to root out), i.e.,banishment, exilium (Vulg.), not παιδεία (lxx).

Ezr 7:27-28

This royal commission granted to the Jews all they couldpossibly desire from the heathen governors of the country, for theestablishment and furtherance of their civil and religious polity. Bygranting these privileges, Artaxerxes was not only treading in the footstepsof Cyrus and Darius Hystaspes, but even going beyond these princes ingranting to the Jews a jurisdiction of their own. Without a magistrate whowas one of themselves, the Jewish community could not well prosper intheir own land; for the social and religious life of Israel were so closelyconnected, that heathen magistrates, however well-intentioned, wereincapable of exercising a beneficial influence upon the welfare of the Jews. Hence Ezra, having thus reported the royal commission, adds athanksgiving to God for having put such a thing into the king's heart,namely, to beautify the house of the Lord, and for having granted himfavour before the king and his counsellors. The sentence הטּה ועלי הטּה e is a continuation of the preceding infinitive sentence in the tempus finit . ל before כּל־שׂרי is the ל comprehensive. Ezra names thebeautifying of the house of God as the occasion of his thanksgiving, notonly because this formed the chief matter of the royal favour, but alsobecause the re-establishment of divine worship was the re-establishmentof the moral and religious life of the community. "And I felt myselfstrengthened, and gathered together (so that I gathered together) the headsof Israel to go up with me (to Jerusalem)."Ezra assembled the heads, i.e.,of houses, as fellow-travellers, because their decision would be a rule forthe families at the head of which they stood. With their heads, the severalraces and families determined to return to the land of their fathers.

Constable: Ezr 7:1--10:44

II. THE SECOND RETURN UNDER EZRA chs. 7--10

A period of 58 years separates Ezra 6 from Ezra 7 (515-458 B.C.). During this time the events in the Book of Esther took place in Persia and, in particular, Susa, one of the Persian capitals.

Darius I (Hystaspes; 521-486 B.C.) became a very capable ruler who united the vast reaches of the Persian Empire under his control. He organized the empire effectively into 20 satrapies each of which functioned under a satrap appointed by the king. The satraps, who were usually from the Persian noble families, were virtual kings over their satrapies. They levied taxes and provided troops for the emperor.¹⁰⁰ Darius also built a huge palace at Persepolis, a canal that connected the Nile River with the Red Sea, and a system of roads that greatly facilitated travel and communication within the empire.¹⁰¹

". . . under Darius, Persia reached her zenith."¹⁰²

Darius' son, Xerxes I (486-464 B.C., known as Ahasuerus in Ezra 4:6 and the Book of Esther), succeeded this great king. He was not as successful as his father militarily. He was, however, able to subdue rebellions in Egypt and Babylon but lost a third of the Persian fleet to the Greeks and eventually had to withdraw Persian troops from Europe. He died at the hand of an assassin.

The next Persian king was Artaxerxes I (Longimanus; 464-424 B.C.), the younger son of Xerxes who killed his older brother to obtain the throne. During his reign the empire continued to decline in strength. The Greeks attacked Cyprus, Egypt rebelled, and parts of Asia Minor attained independence.

In Judah, the Persian providence of Yehud that was part of the larger satrapy of Eber Nari (lit. "beyond [i.e., west of] the [Euphrates] river"),¹⁰³ the Jews did not continue to fortify Jerusalem. They were content simply to worship at the temple. Their earlier zeal to return to the Mosaic ordinances that included separation from non-Jews waned. Over this 58-year period some of them intermarried with unbelieving Gentiles (9:1-2). Evidently the Levites neglected the teaching of the law (7:25; cf. Neh. 8:1-12), and temple worship became formal rather than sincere (7:23).

Constable: Ezr 7:1--8:36

A. The Return to Jerusalem CHS. 7-8

In 458 B.C. God moved Ezra, a Jewish priest and scribe who was living in Babylon, to lead another group of exiles back to Judah. In Jerusalem Ezra's ministry consisted primarily of leading the people to return to observance of their law. Since his time the Jews have regarded Ezra as a second Moses because he re-established Israel on the Mosaic Law.

"The emphasis in these chapters is on the character of Ezra, which sets the scene for chapters 9 and 10 where sin is uncovered in the postexilic community. Ezra is presented as a man who was strongly motivated by the Law of God."¹⁰⁴

Constable: Ezr 7:1-10

Ezra's background 7:1-10

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

Ezra's genealogy (vv. 1-5) shows that he was a man of importance whom his fellow Jews would have respected. He was a descendant of Aaron, the first high priest of Israel (v. 5). There are gaps in this genealogy (cf. 1 Chron. 6:3-15). "Son of" occasionally means "descendant of" as elsewhere in the Old Testament.¹⁰⁵ The purpose of this genealogy was not to record all of Ezra's ancestors but to trace his lineage from Aaron.

A "scribe" (v. 6) was a person who functioned as a copier, writer, and communicator. Scribes fulfilled various roles before the exile. These included military officer (Judg. 5:14; 2 Kings 25:19), messenger of the king (2 Kings 18:18), secretary to the king (2 Sam. 8:17; 20:25), clerk, and writer (Jer. 36:26, 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, 13). He also enjoyed special divine protection and enablement (v. 6; cf. 7:9, 28; 8:18, 22, 31).¹⁰⁶

Ezra and his companions left Babylon in the spring of 458 B.C. 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 (Ezra 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 Ex 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."¹⁰⁷

They completed their 900-mile journey exactly four months later (vv. 8-9) because of God's enablement (v. 9).¹⁰⁸

Ezra's personal resolve provides an excellent example for every believer (v. 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.

"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."¹⁰⁹

"One called by God to teach must also study and obey."¹¹⁰

Constable: Ezr 7:11-26

Artaxerxes' decree 7:11-26

This decree appears in Aramaic, the official language of the Persian Empire, in the Hebrew Bible.

The king appointed Ezra as the person responsible to him for the affairs conducted in the Jewish community in Judah. He held a position in the Persian court equivalent to Secretary of State for Jewish Affairs.¹¹¹ This decree encouraged any Jews in exile to return to their land (vv. 12-13).

"The Persians had respect for the laws of other nations as long as they did not conflict with their own.

"We know from the Elephantine papyri that a whole colony of Jews lived in the south of Egypt. The greatest concentration of Jews, however, was in Babylon and vicinity."¹¹²

Moreover Artaxerxes' decree promised provisions for the temple worship (vv. 14-20), authorized Ezra to withdraw funds from the provincial treasury (vv. 21-23; cf. 4:12), and permitted him to establish judicial and educational systems in Judah (vv. 24-26). The reason Artaxerxes permitted all this was evidently so there would be peace and good will among his Jewish subjects and so he might appease Yahweh's wrath (v. 23).

"In 460 B.C. the confederation of Greek cities under Athenian leadership known as the Attic-Delic League sent a fleet of 200 war galleys against Persia in the Cypriot seas. This fleet sailed to Egypt, gained a great victory over the Persian army there and captured Memphis in the autumn of 459. This placed the coast of Palestine and Phoenecia into Greek hands as the only possible route from Ionia to Egypt.

"It was in 458, immediately after the fall of Memphis to the Greeks, that Ezra the Judean courtier was sent to Judea to enquire concerning Judah and Jerusalem' (7, 14) and to reorganize and strengthen this traditional enemy of the Philistines. From the point of view of the Persian king a strong pro-Persian Judea was a major threat to the Greek coastal lifeline, and as long as the Greeks dominated the coast and Egypt he supported a strong Judean province headed by a Judean-Persian official and peopled by a pro-Persian population, most of whose families were hostages in Babylon and Persia. The war in Phoenicia continued with battles in Cyprus and Egypt until the peace of Callias in 448 B.C. which put an end to the war between Persia and Greece."¹¹³

The "utensils" (v. 19) for the temple may have been some that Cyrus had overlooked (6:5), or perhaps they were gifts from Artaxerxes. Probably Artaxerxes granted provisions for the exiles as they returned to Jerusalem, not just for them after they had returned (vv. 21-22).¹¹⁴ Jewish temple employees received special tax exemption (v. 24; cf. 2:43). Ezra was officially responsible to teach the Jews God's law (v. 25), and the king paid him to do so.

"Thus Ezra comes to Jerusalem as the real implementation of the Cyrus decree and his function is to establish an acceptable means of worship whereby Yahweh's lordship over Judah and the whole world (in terms of the extravagance of the Cyrus decree) may be realized and the kingship of God reasserted."¹¹⁵

Constable: Ezr 7:27-28

Ezra's thanksgiving 7:27-28

Ezra recognized and acknowledged that God had moved Artaxerxes to do what he had done (cf. Prov. 21:1). "Lovingkindness" (v. 28) is more precisely "loyal love" (Heb. hesed). This Hebrew word has connections to the word translated "stork," a bird known for its affectionate devotion to its young. Yahweh was proving faithful to His promises to care for His chosen people. Again Ezra acknowledged God's enabling grace in his life (v. 28).

"What makes the Jews' restoration so remarkable is not simply that they should return, but that kings should supply their needs in relation to worship (cf. 7:27). It is this that makes the new exodus' so evidently an act of God's salvation."¹¹⁶

Guzik: Ezr 7:1-28

Ezra 7 - Ezra's Return from Babylon

"At Jerusalem, Malachi may well have prophesied shortly before the coming of Ezra, giving us, if so, a sharp taste of the mood and temper of the times which occupy our chapters 7-10." (Kidner)

A. An overview of Ezra's return.

1. (1-5) The genealogy of Ezra the Scribe.

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;

a. Now after these things: Some 60 largely uneventful years passed between Ezra 6 and Ezra 7. The ruler of Persia at the end of that period was Artaxerxes, who is also known to history as Artaxerxes Longimanus, the successor to Xerxes, the king who married Esther. the events of the Book of Esther took place between Ezra 6 and 7.

i. "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 Ezra's public work and the later scenes in the life of Nehemiah which the chronicler associates with the same king." (Adeney)

ii. "If this was Artaxerxes I as the traditional view maintains, which we believe is correct, Ezra arrived in Palestine in 458 (457). . . . The traditional view assumes a gap of almost sixty years between the events of chapter 6 and chapter 7." (Yamauchi)

b. Son of Seraiah, the son of Azariah . . . the son of Aaron the chief priest: This list is not all inclusive (there are some generations left out). Nevertheless, it shows that Ezra was a descendant both of Aaron and also of Seraiah, who was the last High Priest before the captivity.

i. " 'Zadok' was a priest under David whom Solomon appointed chief priest in place of Abiathar, who supported the rebel Adonijah (1 Kings 1:7-8; 2:35). Ezekiel regarded the Zadokites as free from idolatry (Ezekiel 44:15-16). Zadokites held the office of high priest till 171 B.C. The Sadducees were named after Zadok, and the Qumran community looked for the restoration of the Zadokite priesthood." (Yamauchi)

2. (6) Ezra, a skilled scribe.

This Ezra came up from Babylon; and he was a skilled scribe in the Law of Moses, which the LORD God of Israel had given. The king granted him all his request, according to the hand of the LORD his God upon him.

a. This Ezra came up from Babylon: Ezra was one of the later Jews who returned from the captivity to Judea and Jerusalem. Though there was a first great return (described in Ezra 1-2), there were also many others who returned in the years following.

i. "His name stands very high in Jewish tradition, where he came to be regarded as a second Moses, and indeed it was he, more than any other man, who stamped Israel with its lasting character as the people of a book." (Kidner)

b. A skilled scribe in the Law of Moses: To us a scribe sounds like a glorified secretary, someone who simply writes. That is not the idea of this description of Ezra. For the Jewish culture of that day, a skilled scribe was an expert in the Law of Moses, someone who was like a highly trained lawyer in the word of God.

i. "In his case it is emphasized by the word skilled, or literally 'rapid' (cf. Psalm 45:1) - suggesting a quickness of grasp and ease of movement amid this complex material which was the fruit of the devoted study described in verse 10." (Kidner)

ii. Scribes were important and influential, and one might say that they had three main duties: to preserve the Word of God, to teach the Word of God, and to administrate the Word of God (in the sense of interpreting and applying it).

iii. By the time of Jesus there were many scribes and they were respected as lawyers of the law of God among most of the Jews of that time. However, they had degenerated greatly from the ideal originally established by Ezra, so much so that they were active opponents of Jesus and His ministry and targets of His rebukes (Matthew 7:29; Matthew 23).

iv. "As messengers of the will of God, they took the place of the prophets, with this difference: instead of receiving new revelations, they explained and applied the old. Of this new order, Ezra was at once the founder and type." (Morgan)

v. With critical theories in fashion since the enlightenment it became popular to say that Ezra, or others in his day, actually first compiled the Pentateuch (or more) from various written and oral traditions they gathered. Yet this verse alone (which the LORD God of Israel had given) shows this is wrong. As Derek Kidner observed, "Incidentally the present verse shares none of the doubts of some modern criticism over the antiquity (Moses) or the authority (the Lord) of the law, nor does it see Ezra as a reviser or compiler. He is concerned with it as something given."

c. The king granted him all his request: Again, the favor of God towards Jerusalem and the Jewish people is again evident. The great generosity of the king was because the hand of the LORD his God was upon him.

3. (7-10) Ezra's arrival to Jerusalem and his mission.

Some of the children of Israel, the priests, the Levites, the singers, the gatekeepers, and the Nethinim came up to Jerusalem in the seventh year of King Artaxerxes. And Ezra came to Jerusalem in the fifth month, which was in the seventh year of the king. On the first day of the first month he began his journey 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. 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.

a. And Ezra came to Jerusalem: Ezra came to a city that had been repopulated by the Jewish people from their exile for about 20 years.

i. "Though the direct distance between Babylon and Jerusalem is about five hundred miles, the travelers would have had to traverse nine hundred miles, going northwest along the Euphrates River and then south." (Yamauchi)

ii. Some of the children of Israel: "And but some; for many chose rather to continue in the land of their captivity, though God by his prophets, and the king by his proclamation, had cried out, 'Ho, ho, come forth' [and so forth]. 'Deliver thyself, O Zion, that dwellest with the daughter of Babylon,' Zechariah 2:6-7." (Trapp)

b. According to the good hand of his God upon him: Ezra credited his successful journey (lasting four months) to God's good hand of blessing on him.

i. "This little summary of the expedition gives no hint of the initial disappointment and delay, the fasting and prayer, and the dangers of such a journey, which will emerge in the full account." (Kidner)

c. Ezra had prepared his heart to seek the Law of the LORD, and to do it, and to teach: We see here a threefold intention in Ezra. He came to seek, to do, and to teach God's word.

i. Had prepared his heart: "An instrument must be turned ere it can be played upon; sour wines need good sweetening." (Trapp)

ii. We may say that this threefold intention is essential in anyone who wants to make an impact on others with the word of God.

· First, to seek the Law of the LORD. This means that full impact with God's word is made by those who diligently seek after His word and fellowship with God in His word.

· Second, to do it. This means that full impact with God's word is made by those who are not only hearers of the word, but actual doers of the word. It has to be lived, not only known.

· Third, to teach. This means that full impact with God's word is made by those who actually teach it to others. What has been learned in the seeking and the doing must be put into effect through the teaching of God's word.

iii. "Here is a fine character of a minister of God: He prepares, he fixes, purposes, and determines, with his heart - with all his powers and affections, to seek the law of God, and to do it himself, that he may be properly qualified to teach its statutes and judgments to Israel." (Clarke)

iv. The Living Bible translates Ezra 7:10 as so: Ezra had determined to study and obey the laws of the Lord and to become a Bible teacher, teaching those laws to the people of Israel.

B. The letter of Artaxerxes.

1. (11-16) The king commissions helpers, a copy of the Law, and gifts for the temple to go with Ezra upon his return to Jerusalem.

This is a copy of the letter that King Artaxerxes gave Ezra the priest, the scribe, expert in the words of the commandments of the LORD, and of His statutes to Israel: Artaxerxes, king of kings, To Ezra the priest, a scribe of the Law of the God of heaven: Perfect peace, and so forth. I issue a decree that all those of the people of Israel and the priests and Levites in my realm, who volunteer to go up to Jerusalem, may go with you. And whereas you are being sent by the king and his seven counselors to inquire concerning Judah and Jerusalem, with regard to the Law of your God which is in your hand; and whereas you are to carry the silver and gold which the king and his counselors have freely offered to the God of Israel, whose dwelling is in Jerusalem; and whereas all the silver and gold that you may find in all the province of Babylon, along with the freewill offering of the people and the priests, are to be freely offered for the house of their God in Jerusalem;

a. Ezra the priest, the scribe, the expert in the words of the commandments of the LORD: Ezra was indeed more than a glorified secretary or copyist. He was a well-trained expert in the Word of God.

b. Whereas you are being sent by the king and his seven counselors to inquire concerning Judah and Jerusalem: This tells us that not only did Ezra go to Jerusalem, he was actually sent by Artaxerxes to gather information for the king and his seven counselors.

c. Who volunteer to go up to Jerusalem: With this, Artaxerxes hoped to encourage others to go with Ezra to increase the chance of his success and to strengthen the province of Judah.

d. You are to carry the silver and gold: Artaxerxes also authorized the giving of many silver and gold gifts to the temple, along with the freewill offering of the people and the priests.

i. "The vessels may have been some which had been overlooked when the captured vessels were restored by Cyrus (1:7ff), but it is just as likely that they were a goodwill gift, newly presented." (Kidner)

2. (17-22) Providing for the temple and sacrificial expenses.

Now therefore, be careful to buy with this money bulls, rams, and lambs, with their grain offerings and their drink offerings, and offer them on the altar of the house of your God in Jerusalem. And whatever seems good to you and your brethren to do with the rest of the silver and the gold, do it according to the will of your God. Also the articles that are given to you for the service of the house of your God, deliver in full before the God of Jerusalem. And whatever more may be needed for the house of your God, which you may have occasion to provide, pay for it from the king's treasury. And I, even I, Artaxerxes the king, issue a decree to all the treasurers who are in the region beyond the River, that whatever Ezra the priest, the scribe of the Law of the God of heaven, may require of you, let it be done diligently, up to one hundred talents of silver, one hundred kors of wheat, one hundred baths of wine, one hundred baths of oil, and salt without prescribed limit.

a. Be careful to buy with this money: Ezra carried with him government money that was meant to advance the interests of Artaxerxes. This money was to be spent on sacrificial animals and the promotion of temple worship at the rebuilt temple in Jerusalem.

b. Whatever seems good to you: Ezra was commanded to be careful, but also given latitude to make his own decisions about how to best spend the money he came with.

c. Whatever more may be needed for the house of your God . . . pay for it from the king's treasury: Artaxerxes was very generous to Ezra and the work in Jerusalem, allowing him to draw on the king's treasury for whatever he needed.

i. "A 'talent' in the Babylonian sexagesimal system was 60 minas, with a mina being 60 shekels. A talent weighed about 75 pounds. A hundred talents was an enormous sum, about 3¾ tons of silver. This amount, together with a talent of gold, was the tribute that Pharaoh Neco imposed on Judah (2 Kings 23:33)." (Yamauchi)

3. (23) The motive of Artaxerxes.

Whatever is commanded by the God of heaven, let it diligently be done for the house of the God of heaven. For why should there be wrath against the realm of the king and his sons?

a. Whatever is commanded by the God of heaven, let it diligently be done: In all this, we see that Artaxerxes went to great lengths to promote the operations of the temple in Jerusalem.

i. "Without shucking and hucking, without delays and consults." (Trapp)

b. For why should there be wrath against the realm of the king and his sons? This shows the motive of Artaxerxes. Like other monarchs of the Persian Empire, he wanted to placate the gods of the people and the territory that they had conquered. He believed it was good and safe policy for his kingdom to do this.

4. (24-26) Ezra is given legal power to enforce God's Law.

Also we inform you that it shall not be lawful to impose tax, tribute, or custom on any of the priests, Levites, singers, gatekeepers, Nethinim, or servants of this house of God. And you, Ezra, according to your God-given wisdom, set magistrates and judges who may judge all the people who are in the region beyond the River, all such as know the laws of your God; and teach those who do not know them. Whoever will not observe the law of your God and the law of the king, let judgment be executed speedily on him, whether it be death, or banishment, or confiscation of goods, or imprisonment.

a. It shall not be lawful to impose tax: To promote the work of the temple in Jerusalem, Artaxerxes commanded that priests and other workers at the temple be given tax-exempt status.

i. "Darius had ordered a similar exemption for cult-servants of Apollo." (Kidner)

b. Set magistrates and judges: Artaxerxes gave Ezra significant authority in the civil administration of the province (the region beyond the River).

i. According to your God-given wisdom: "The wisdom of thy God that is in thine hand, i.e. which God hath put into thy heart, and which appears in the works of thy hand. Wisdom is sometimes ascribed to the hands, as Psalm 78:72."

c. Teach those who do not know: Artaxerxes gave Ezra authority to teach this generation of returned exiles. Yet he also gave authority - perhaps too much authority - to punish those who did not observe the law of your God and the law of the king.

i. "Later passages show that Ezra was primarily a priest and scholar rather than an administrator. Yet the assurance that God had called him and had opened the doors gave Ezra the courage and strength to undertake this great task." (Yamauchi)

5. (27-28) Ezra gives thanks.

Blessed be the LORD God of our fathers, who has put such a thing as this in the king's heart, to beautify the house of the LORD which is in Jerusalem, and has extended mercy to me before the king and his counselors, and before all the king's mighty princes. So I was encouraged, as the hand of the LORD my God was upon me; and I gathered leading men of Israel to go up with me.

a. Blessed be the LORD God of our fathers: Ezra knew that such generous and broad support and authority could only be granted by God who put such a thing as this in the king's heart.

i. As God had moved the heart of Darius (Ezra 6:1-12), we see that God also moved the heart of Artaxerxes. Truly, The king's heart is in the hand of the LORD, like the rivers of water; He turns it wherever He wishes. (Proverbs 21:1)

b. So I was encouraged, as the hand of the LORD my God was upon me: Ezra was certainly encouraged; not so by the king's support but more so because it was all clear evidence of God's support and blessing. Ezra found great encouragement in knowing that the hand of the LORD was upon him.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Ezra (Book Introduction)

EZRA was, along with Nehemiah, reckoned one book by the ancient Jews, who called them the First and Second Books of Ezra, and they are still designated by Roman Catholic writers the First and Second Books of Esdras. This book naturally divides itself into two parts or sections, the one contained in the first six chapters, and which relates the circumstances connected with the return of the first detachment of Babylonish exiles under Zerubbabel with the consequent rebuilding of the temple and the re-establishment of the divine service. The other part, embraced in the four concluding chapters, narrates the journey of a second caravan of returning captives under the conduct of Ezra himself, who was invested with powers to restore, in all its splendor, the entire system of the Jewish ritual. The general opinion of the Church in every succeeding age has been that Ezra was the author of this book. The chief objection is founded on Ezr 5:4, where the words, "Then said we unto them after this manner, What are the names of the men that make this building?" have occasioned a surmise that the first portion of the book was not written by Ezra, who did not go to Jerusalem for many years after. But a little attention will show the futility of this objection, as the words in question did not refer to the writer, but were used by Tatnai and his associates [Ezr 5:3]. The style and unity of object in the book clearly prove it to have been the production of but one author. The canonical authority of this book is well established; but another under the name of Ezra is rejected as apocryphal.

JFB: Ezra (Outline)

• PROCLAMATION OF CYRUS FOR BUILDING THE TEMPLE. (Ezr 1:1-6)
• CYRUS RESTORES THE VESSELS. (Ezr 1:7-11)
• NUMBER OF THE PEOPLE THAT TURNED. (Ezra 2:1-70)
• THE ALTAR SET UP. (Ezr 3:1-13)
• OFFERINGS RENEWED. (Ezr 3:4-7)
• THE FOUNDATION OF THE TEMPLE LAID. (Ezr 3:8-13)
• THE BUILDING HINDERED. (Ezr 4:1-6)
• LETTER TO ARTAXERXES. (Ezra 4:7-24)
• ZERUBBABEL AND JESHUA SET FORWARD THE BUILDING OF THE TEMPLE IN THE REIGN OF DARIUS. (Ezra 5:1-17)
• DARIUS' DECREE FOR ADVANCING THE BUILDING. (Ezr 6:1-12)
• THE TEMPLE FINISHED. (Ezr 6:13-15)
• FEASTS OF THE DEDICATION. (Ezr 6:16-18)
• AND OF THE PASSOVER. (Ezr 6:19-22)
• EZRA GOES UP TO JERUSALEM. (Ezr 7:1-10)
• GRACIOUS COMMISSION OF ARTAXERXES. (Ezra 7:11-26)
• EZRA BLESSES GOD FOR THIS FAVOR. (Ezr 7:27-28)
• EZRA'S COMPANIONS FROM BABYLON. (Ezr 8:1-14)
• HE SENDS TO IDDO FOR MINISTERS FOR THE TEMPLE SERVICE. (Ezr 8:15-20)
• A FAST PROCLAIMED. (Ezra 8:21-36)
• EZRA MOURNS FOR THE AFFINITY OF THE PEOPLE WITH STRANGERS. (Ezr 9:1-4)
• EZRA REFORMS THE STRANGE MARRIAGES. (Ezra 10:1-17)
• THOSE THAT HAD TAKEN STRANGE WIVES. (Ezra 10:18-44)

TSK: Ezra (Book Introduction)

This book details the events of a very interesting period of the Sacred History, when, according to the decree of Providence, the Jewish people were to be delivered from their captivity, at the expiration of seventy years, and restored to the land of their fathers. This book informs us how the Divine goodness accomplished this most gracious design, and the movers and agents He employed on the occasion. Ezra was undoubtedly the chief agent under God in effecting this arduous work; and his zeal, piety, knowledge, and discretion, appear here in a most conspicuous point of view, and claim our utmost admiration. Descended from Seraiah, in a direct line from Aaron, he seems to have united all the requisites of a profound statesmen with the functions of the sacerdotal character. He appears to have made the Sacred Scriptures, during the captivity, his peculiar study; and, perhaps assisted by Nehemiah and the great synagogue, he corrected the errors which had crept into the Sacred Writings, through the negligence or mistake of transcribers; he collected all the books of which the Sacred Scriptures then consisted, disposed them in their proper order, and settled the canon of Scriptures for his time; he occasionally added, under the dictation of the Holy Spirit, whatever appeared necessary for the purpose of illustrating, completing, or connecting them; he substituted the modern for the ancient names of some places, which had now become obsolete; and transcribed the whole of the Scriptures into the Chaldee character. He is said to have lived to the age of 120 years, and, according to Josephus, was buried in Jerusalem; but the Jews believe he died in Persia, in a second journey to Artaxerxes, where his tomb is shown in the city of Zamusa. Though not styled a prophet, he wrote under the Divine Spirit; and the canonical authority of his book has never been disputed. It is written with all the spirit and fidelity that could be displayed by a writer of contemporary times; and those parts which chiefly consist of letters, decrees, etc., are written in Chaldee, because it seemed more suitable to the fidelity of a sacred historian to give these official documents, as they may be termed, in the original language, especially as the people, recently returned from the captivity, were familiar, and perhaps more conversant with the Chaldee, than with the Hebrew.

TSK: Ezra 7 (Chapter Introduction)

Overview

Ezr 7:1, Ezra goes up to Jerusalem; Ezr 7:11, The gracious commission of Artaxerxes to Ezra; Ezr 7:27, Ezra blesses God for this favour.

Poole: Ezra (Book Introduction)

THE ARGUMENT

THAT this book of EZRA is part of the canonical Scripture is evident, partly from the testimony of the Jewish church, to which were committed the oracles of God , Rom 3:2 , who also did carefully keep them, and faithfully transmit them to us, and are not once charged either by Christ or his apostles with breach of that trust; and partly by the unanimous consent of all, both Jews and Christians, at this day. And that Ezra was thee writer of this book, is also, and ever was, the opinion of the Jews, who had thee best means of knowing this, and is most agreeable to his quality, for he was the son, or grandson , (as the word is elsewhere used,) of Seraiah , Ezr 7:1 , who was the high priest, 2Ki 25:18 1Ch 6:14 ; and he was a ready scribe of the law of Moses , Ezr 7:6 , and endowed with a more than ordinary measure of God’ s Spirit, as is evident from this book; and was himself an eye-witness of these transactions. In his time also there lived divers other holy men of God, as Daniel, and Nehemiah, and Mordecai, and Zorobabel, and Joshua; which makes that probable which the Jews report, that these prophets and other holy and learned men did review thee canonical books of the Old Testament, and added here and there some few passages in the historical books, and digested them into that order in which now we have them in our Hebrew Bibles; this being a work most suitable to the prudence, and piety, and sacred function of these persons, and to the present estate of the Jewish nation, who had been long in captivity in Babylon, where it was to be feared that many of them were ignorant or corrupt in the principles of religion, and who were yet in a broken condition, and likely to be exposed to further calamities and dispersions; which also might be signified to some of them; and it was suitable also to that care which the wise and gracious God hath ever used for the guidance of his church, according to their several occasions and necessities.

Poole: Ezra 7 (Chapter Introduction)

CHAPTER 7

Ezra’ s genealogy, Ezr 7:1-5 . The priests, Levites, and Ezra go up to Jerusalem, Ezr 7:6-10 . The gracious commission of Artaxerxes to Ezra, Ezr 7:1-26 . Ezra blesseth God for his favour to his people, Ezr 7:27,28 .

MHCC: Ezra (Book Introduction)

The history of this book is the accomplishment of Jeremiah's prophecy concerning the return of the Jews out of Babylon. From its contents we especially learn, that every good work will meet with opposition from enemies, and be hurt by the misconduct of friends; but that God will make his cause to prevail, notwithstanding all obstacles and adversaries. The restoration of the Jews was an event of the highest consequence, tending to preserve religion in the world, and preparing the way for the appearance of the Great Deliverer, the Lord Jesus Christ.

MHCC: Ezra 7 (Chapter Introduction)

(Ezr 7:1-10) Ezra goes up to Jerusalem.

(v. 11-26) The commission to Ezra.

(Ezr 7:27, Ezr 7:28) Ezra blesses God for his favour.

Matthew Henry: Ezra (Book Introduction)

An Exposition, with Practical Observations, of The Book of Ezra

The Jewish church puts on quite another face in this book from what it had appeared with; its state much better, and more pleasant, than it was of late in Babylon, and yet far inferior to what it had been formerly. The dry bones here live again, but in the form of a servant; the yoke of their captivity is taken off, but the marks of it in their galled necks remain. Kings we hear no more of; the crown has fallen from their heads. Prophets they are blessed with, to direct them in their re-establishment, but, after a while, prophecy ceases among them, till the great prophet appears, and his fore-runner. The history of this book is the accomplishment of Jeremiah's prophecy concerning the return of the Jews out of Babylon at the end of seventy years, and a type of the accomplishment of the prophecies of the Apocalypse concerning the deliverance of the gospel church out of the New Testament Babylon. Ezra preserved the records of that great revolution and transmitted them to the church in this book. His name signifies a helper; and so he was to that people. A particular account concerning him we shall meet with, ch. 7, where he himself enters upon the stage of action. The book gives us an account, I. Of the Jews' return out of their captivity, Ezr 1:1-11, 2. II. Of the building of the temple, the opposition it met with, and yet the perfecting of it at last, ch. 3-6. III. Of Ezra's coming to Jerusalem, ch. 7, 8. IV. Of the good service he did there, in obliging those that had married strange wives to put them away, Ezr 9:1-15, 10. This beginning again of the Jewish nation was small, yet its latter end greatly increased.

Matthew Henry: Ezra 7 (Chapter Introduction)

Ezra's precious name saluted us, at first, in the title of the book, but in the history we have not met with it till this chapter introduces him into public action in another reign, that of Artaxerxes. Zerubbabel and Jeshua we will suppose, by this time, to have grown old, if not gone off; nor do we hear any more of Haggai and Zechariah; they have finished their testimony. What shall become of the cause of God and Israel when these useful instruments are laid aside? Trust God, who has the residue of the Spirit, to raise up others in their room. Ezra here, and Nehemiah in the next book, are as serviceable in their days as those were in theirs. Here is, I. An account, in general, of Ezra himself, and of his expedition to Jerusalem for the public good (Ezr 7:1-10). II. A copy of the commission which Artaxerxes gave him (v. 11-26). III. His thankfulness to God for it (Ezr 7:27, Ezr 7:28). The next chapter will give us a more particular narrative of his associates, his journey, and his arrival at Jerusalem.

Constable: Ezra (Book Introduction)

Introduction

Title

The title in the English text comes from the main character in the second part of the book (chapters 7-10). In the Septuagint translation this book also bore the name of Ezra or Esdras, the Greek transliteration of "Ezra." "Ezra" is a short form of Azariah, which means "Yahweh has helped." The Hebrew Bible has the same title.

Early Hebrew copyists placed Ezra together with Nehemiah because Nehemiah continues the history of Ezra.¹ Another reason they may have done this was to make the total number of canonical books agree with the number of letters in the Hebrew alphabet.² Another view is that they were written originally as one book and than divided later.³ Even today the Hebrew Bible links Ezra and Nehemiah as did the Septuagint translators. However the repetition of Ezra 2 in Nehemiah 6:7-70 suggests that these two books were not originally one. Evidently Origen (third century A.D.) was the first to divide Ezra-Nehemiah into two books, and Jerome followed this precedent in his Latin (Vulgate) translation.⁴

Writer and Date

Due to the ancient tradition that the same writer composed both parts of the book (chapters 1-6 and 7-10), many scholars believe Ezra produced all of it.⁵ A passage in the Talmud credits Ezra with the authorship of Ezra-Nehemiah and Chronicles.⁶ Ezra speaks in the first person in Ezra 7:28-8:34 and in chapter 9. This may suggest that he drew from a source such as the so-called "Ezra Memoirs" that recorded Ezra's personal recollections in the first person.⁷

Another popular view is that Ezra and Nehemiah each wrote the books that bear their names.⁸ A third view is that the joint book was a compilation that a "chronicler" made long after the events recorded took place.⁹

As a scribe (7:21), Ezra had the qualifications needed to write this book. He was a general contemporary of Nehemiah (Neh. 8:1-9; 12:36). Another reference in the Talmud claimed that Ezra was a disciple of Baruch, Jeremiah's scribe.¹⁰

The last historical reference in the book is in 4:21-23. In view of other chronological references in the book this event must have occurred about 446 B.C. Therefore Ezra could have written the book about 446 B.C. or shortly after that.

"Regardless of one's view of the authorship of Ezra-Nehemiah and its relationship to Chronicles, the theological viewpoint of the whole collection is essentially the same. The message is addressed to the postexilic community of Jews who wonder if there is any hope of political and religious restoration. Its central thrust is that there indeed is hope but that hope must be incarnated in the rebuilding of the Temple, the cultus, and the priesthood. Only as the remnant people became the theocratic nation, founded on and faithful to the covenant Yahweh made with their fathers, could they revive the Davidic house and anticipate the resumption of their mediatorial role among the nations of the earth. Ezra and Nehemiah are therefore burdened to clarify (1) the Person and works of God, (2) Israel's own identity and function as a covenant people, and (3) the nature of that covenant in postexilic times."¹¹

Scope

The earliest historical reference in Ezra is to the decree of Cyrus that he issued in his first year on the throne (1:1), 538 B.C.¹² The latest historical reference was just prior to Nehemiah's first trip to Jerusalem (4:21-23; cf. Neh. 1:1-3), 446 B.C. Therefore this book spans a period of 92 years of history.¹³

However most of the events recorded took place in 538-515 B.C. (chapters 1-6) and 458 B.C. (chapters 7-10). Between these two separate series of events the Book of Ezra records nothing. The events in the Book of Esther transpired during those years (482-473 B.C.).

Message¹⁴

Ezra, Nehemiah, and Esther have much in common. Among other things, they all deal with God's dealings with Israel following the captivity. Jeremiah had spoken of these years before the Babylonians destroyed Jerusalem (Jer. 25:11-14; 29:10-14). Now 70 years had passed, Babylon had fallen, and Cyrus was on the throne of Medo-Persia. The books of Ezra, Nehemiah, and Esther all reveal God overruling human failure. They show God remaking the vessel that had proven obstinate, Israel (cf. Jer. 18:1-6).

The Book of Ezra reveals four things about God's dealings with Israel that are of permanent value.

1. God's instruments are very diverse. In shaping Israel again God used instruments outside the nation as well as inside it.

His primary instruments outside were Cyrus, Darius, and Artaxerxes. Each one issued a decree that God had inspired just as much as any message of Isaiah or any of the other prophets of Israel (e.g., 1:1-4). God turned the hearts of these kings in the direction He wanted them to go (cf. Prov. 21:1). God directed the marching of their armies as well as the praying of the captives to accomplish His will.

His primary instruments inside the nation of Israel were Zerubbabel, Jeshua, and Ezra. Zerubbabel was a descendant of King Jehoiachin, and Jeshua was a descendant of Aaron. Thus God raised up a member of the kingly family and a member of the priestly family to resume His dealings with the nation as formerly. They began to inspire other Israelites, and the movement to return was under way. The third Israelite instrument was Ezra who was a scribe. We begin here to read of the scribes who are prominent in the Gospels. A scribe was a student, interpreter, teacher, and expositor of the Word of God. God uses both people who do not know Him and people who do know Him to carry out His plans.

2. God's might is awesome, another clear revelation in this book. We see this not only in the way God uses the two kinds of people just differentiated. We see it in the way He qualifies His workers to accomplish their tasks, as I have noted. We also see it in God's gathering His people from all over the ancient world to bring them back into Palestine. Most of the exiles did not return. Ezra's revelation provided the original readers with hope for the future.

3. God's people are changeable, another significant revelation. God gathered people from all the tribes, not just Judah, back to the land (2:70; 6:16-17). In exile the Israelites had renounced idolatry. They had returned to the worship of the one true God. The Lord's severe punishment of them for idolatry, as well as their own observation of idolatry for 70 years, took away their appetite for it. God had purged out this dross and could now fashion the nation anew.

4. God's work is proceeding, another important revelation. Note what God did to the nation. When the people returned to Palestine they had lost their national influence. They could not demonstrate how glorious it is to live under God's government as they had formerly. They also lost their independence. However they gained a place for themselves as a nation again. Furthermore God had saved them from racial extinction and absorption. The Pharisees (lit. separated ones) came into existence during the captivity. They wanted to prevent the Jews from intermixing with others. That attitude was good then, but it became bad later. In all these respects we can see God's work of reshaping the nation.

The message of the book arises from these observations on its emphases. I could state it this way. God does not discard what He has chosen but remakes it when it fails.

With people if one fails, he is out. With God if a person fails, he gets other opportunities. This is how God dealt with Jonah. It is how He dealt with Israel. Moreover it is how He deals with us. This is a great testimony to the eternal security of the believer. When the vessel is unyielding, God crushes it and begins to fashion it into a useful vessel again. That is a greater evidence of God's sovereignty than if He discarded it as hopeless. God's reason for doing this is His loyal love, compassion, and pity.

This revelation brings hope to everyone who fails. It gives hope when our good causes fall to pieces. It gives hope when God's servants fail. It also gives hope when we make a mess. God is still on His throne (cf. Hag. 2:4-5). No matter how you may have failed in the past God will use you if you renounce your sin, re-commit yourself to Him, and return to His Word.

Constable: Ezra (Outline)

Outline

I. The first return under Sheshbazzar chs. 1-6

A. The return from Babylon chs. 1-2

1. The edict of Cyrus and its consequences ch. 1

2. The exiles who returned ch. 2

B. The rebuilding of the temple chs. 3-6

1. The beginning of construction ch. 3

2. The opposition to construction ch. 4

3. The delay of construction ch. 5

4. The completion of construction ch. 6

II. The second return under Ezra chs. 7-10

A. The return to Jerusalem ch. 7-8

1. The decree of Artaxerxes and its consequences ch. 7

2. The journey itself ch. 8

B. The restoration of the people chs. 9-10

1. The problem of mixed marriages ch. 9

2. The solution to the problem ch. 10

Constable: Ezra

Ezra

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Copyright 2003 by Thomas L. Constable

Haydock: Ezra (Book Introduction)

THE FIRST BOOK OF ESDRAS.

INTRODUCTION.

This Book taketh its name from the writer, who was a holy priest and doctor of the law. He is called by the Hebrews Ezra, (Challoner) and was son, (Tirinus) or rather, unless he lived above 150 years, a descendant of Saraias, 4 Kings xxv. 18. It is thought that he returned first with Zorobabel; and again, at the head of other captives, in the seventh year of Artaxerxes Longimanus, with ample authority. Esdras spent the latter part of his life in exhorting the people, and in explaining to them the law of God. He appeared with great dignity at the dedication of the walls of Jerusalem, 2 Esdras xii. 26, 35. We have four books which bear his name. (Calmet) --- This and the following book of Nehemias, originally made but one in Hebrew, (St. Jerome, &c.) as the transactions of both those great men are recorded. The third and fourth are not in Hebrew nor received into the canon of the Holy Scriptures, though the Greek Church hold the third as canonical, and place it first; (Worthington) and Genebrard would assert that both ought to be received, as they were by several Fathers. But they contain many thing which appear to be erroneous, and have been rejected by others of great authority, and particularly by St. Jerome. The third book seems to have been written very early, by some Hellenist Jew, who was desirous of embellishing the history of Zorobabel; and the fourth was probably composed by some person of the same nation, who had been converted to Christianity, before the end of the second century; and who injudiciously attempted to convert his brethren, by assuming the name of a man who was so much respected. Many things have been falsely attributed to Esdras, on the same account. It is said that he invented the Masora; restored the Scriptures, which had been lost; fixed the canon of twenty-two books; substituted the Chaldaic characters instead of the ancient Hebrew, Samaritan, or Phœnician. But though Esdras might sanction the latter, now become common, the characters might vary insensibly, (Bianconi; Kennicott, Dis. ii.) as those of other languages have done, (Haydock) and the sacred books never perished wholly; nor could the canon be determined in the time of Esdras. (Calmet) --- As for the Masoretic observations and points, they are too modern an invention. (Elias Levita; Capel.; Houbigant, &c.) --- What we know more positively of Esdras, is, (Worthington) that he was empowered by Artaxerxes to bring back the Jews, and that he acted with great zeal. (Haydock) --- This book contains the transactions of 82 years, till the year of the world 3550. The letter of Reum, and the king's answer, (chap. iv. 7., till chap. vi. 19., and well as chap. vii. 12, 27.) are in Chaldean; the rest of the work is in Hebrew. (Calmet) --- We may discover various mysteries concealed under the literal sense of this and the following book. (St. Jerome, ep. ad Paulin.) (Worthington) --- Esdras is supposed by this holy doctor, as well as by some of the Rabbins, &c., to have been the same person with the prophet Malachy[Malachias]; (Button) and several reasons seems to support this conjecture, though it must still remain very uncertain. (Calmet) --- Some think that (Haydock) Esdras wrote only the four last chapters, and the author of Paralipomenon the six preceding ones. (Du Hamel) --- But it is most probable that he compiled both from authentic documents. (Haydock) --- Some few additions may have been inserted since, by divine authority, 2 Esdras xii. 11, 22. (Tirinus)

Gill: Ezra (Book Introduction)

INTRODUCTION TO EZRA

This book, in the Vulgate Latin and Arabic versions, is called the "First" Book of Ezra, Nehemiah being reckoned the "second"; but with the Jews both were accounted but one book ^a; in the Syriac version, it is called the Writing or Book of Ezra the Prophet; and this title is given him, both by Jews ^b and Christians ^c; in the Arabic version, it is called the First Book of Ezra the Priest, skilful in the Law; and that he was a priest is clear, since he was the son of Seraiah the high priest, who was slain by Nebuchadnezzar, and the younger brother of Josedech, who succeeded his father as high priest, and uncle to Joshua that succeeded him; and he was also a ready scribe in the law of Moses, see Ezr 7:1. That Ezra was the writer of this book is believed by the Jews ^d, and by the generality of Christians; only Huetius ^e thinks that the six first chapters were written by another hand, but his reasons are not satisfactory; and it has been universally received as canonical by all; it agrees with the prophecies of Haggai and Zechariah, and serves to illustrate them; it is of use for the continuation of the sacred history, to point at the fulfilment of prophecies concerning the return of the Jews from captivity, and the rebuilding of the temple; and to give us an account of the state of the church in those times, the troubles and difficulties it met with, and what care was taken to keep the tribes and families distinct, that it might be known from whom the Messiah sprung; this book contains an history of seventy years, according to the calculation of Bishop Usher ^f, from A. M. 3468, to A. M. 3538.

Gill: Ezra 7 (Chapter Introduction)

INTRODUCTION TO EZRA 7

In this chapter we have the lineage and character of Ezra described, Ezr 7:1, his expedition to Jerusalem, and of many others with him, Ezr 7:7, a copy of the commission King Artaxerxes gave him to execute, Ezr 7:11, and his thankfulness, Ezr 7:27.