Ezra 7 commentary

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 befal us, and acknowledge him with thankfulness.

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.

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.

CHAPTER 7

Ezr 7:1-10. Ezra Goes Up to Jerusalem.

1-2. in the reign of Artaxerxes--the Ahasuerus of Esther.

Ezra the son of Seraiah--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.

6. This Ezra ... was a ready scribe in the law of Moses--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 Mt 23:25; Mr 12:28).

the king granted him all his request--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.

8. he came to Jerusalem in the fifth month--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).

10. Ezra had prepared his heart to seek the law of the Lord, &c.--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.

Ezr 7:11-26. Gracious Commission of Artaxerxes.

11. this is the copy of the letter that the king Artaxerxes gave--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.

12. Artaxerxes, king of kings--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.

unto Ezra the priest, a scribe of the law of the God of heaven--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.

14. sent of the king, and of his seven counsellors--This was the fixed number of the privy council of the kings of Persia (Es 1:10, 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).

22-24. an hundred talents of silver--£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.

Ezr 7:27, 28. Ezra Blesses God for This Favor.

27. Blessed be the Lord God of our fathers--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.

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.

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 1Chr 6:3, 1Chr 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, 1Chr 6:7, and Azariah the son of Johanan, 1Chr 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.

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.

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).

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.

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."

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.

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.

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.

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.

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

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.

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

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.

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.

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.

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.

Artaxerxes - The same of whom he speaks, chap.6:14. The son - His grand - son. Here are divers persons omitted for brevity sake, which may be supplied out of 1Chron 6:1 - 11:47. Ezra was not himself the high priest; but he was nearly related to him.

Went - With the king's consent and commission. Scribe - 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. According, &c. - By the favour of God so disposing the heart of the king.

To teach - 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.

Words - 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.

According, &c. - To make inquiry into all abuses and deviations from your law, and to redress them. Which - Which is now and always in thine hand, being the matter of thy daily study.

Find - Procure, as that word is used, Gen 6:8 26:12 Psal 84:3. Whatsoever thou canst get of my subjects by way of free gift. The people - Of Israel.

The wisdom - 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.

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

Blessed, &c. - Ezra cannot proceed in his story, without inserting this thankful acknowledgment of God's goodness to him and the people.

As the hand, &c. - 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.

1 NOw after these things in the reign of Artaxerxes king of Persia, Ezra the son of Serajah , the son of Azariah, the son of Hilkiah,

The same of whom he speaks ch. 6. 14.

i. e. His Grandson. Here are divers persons omitted for brevity sake, which may be supplied out of 1 Chr. 6. 7, 8, 9, 10, 11.

Marginal references: Neh. 2. 1. [illegible: 1+ letters]; 1 Chr. 6. 14.

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

With the Kings consent and Commission.

i. e. A learned and expert Doctor: for in that sense the word Scribe is oft used as Ier. 8. 8. Mat. 7. 29. & 17. 10. & 23. 2, 13. Mark 12. 28. compare with Mat. 22. 35, 36.

i. e. By the Grace and Favour of God so disposing the heart of the King.

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

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

Marginal references: Ch. 2. 43.

10 For Ezra had prepared his heart to seek the law of the LORD, and to do it, and to teach in Israel statutes and judgments.

Or, directed, &c. i. e. He had set his mind and affections upon it, and made it his chief design and business.

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

The order of things in this verse is very observable: first he endeavours to understand Gods Law and Word, and that not for curiosity o[illegible: 1+ letters] 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 edifie others, that they also might know and do it.

11 Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, even a scribe of the words of the commandments of the LORD, and of his statutes to Israel.

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 Gods Commands, and therefore Ezra and his Companions instruct them in both: of which see more on Nehem. 8. 8.

14 Forasmuch as thou art sent of the king, and of his▪ seven counsellors to enquire concerning Judah and Jerusalem, according to the law of thy God which is in thine hand :

His chief Nobles and Officers of State: of whom see also Esth. 1. 10, 14.

i. e. To make enquiry into all abuses and deviations from your Law, and to redress them.

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.

Marginal references: Chal. from before the king.; Esth. 1. 14.

16 And all the silver and gold that thou canst find in all the province of Babylon, with the free-willoffering of the people , and of the priests offering willingly for the house of their God, which is in Jerusalem.

i. e. Procure, as that word is used, Gen. 6. 8. & 26. 12. Psal. 84. 3. & 119. 162. Prov. 1. 13. & 2. 5. & 3. 13. Whatsoever thou canst get of my Subjects by way of free gift.

To wit, of Israel.

Marginal references: Ch. 8. 25.

20 And whatsoever more shall be needful for the house of thy God , which thou shalt have occasion to bestow, bestow it out of the kings treasure house.

Towards the Reparation, or adorning, or compleating of it. See the notes on ch. 6. 14.

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 baths of oil, and salt without prescribing how much :

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

Marginal references: † Chal. cors.

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

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, ch. 8. 22. who had the Kings Ear and Heart.

Marginal references: Heb. whatsoever is of the decree.

25 And thou, Ezra, after the wisdom of thy God that is in thine hand , set magistrates and judges which may judg 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.

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 Psal. 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, v. 14.

26 And whosoever will not do the law of thy God, and the law of the king , let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment.

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 for 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.

Marginal references: Chal. [illegible: 1+ letters] ing out.

Ezr 7:1-6

What follows is slightly combined with the former occurrences by the formula “after these things,” without any more exact chronological definition; comp. Gen 15:1; Gen 22:1, and elsewhere. Between the dedication of the temple in the sixth year of Darius and the arrival of Ezra in Jerusalem, a period of fifty-seven years had elapsed. “In the reign of Artachshasta 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 the long genealogy, Ezr 7:1-5, the distant subject is again taken up in עזרא הוּא. It is all but universally agreed that Artaxerxes Longimanus is intended by ארתּחשׁסתּא; the explanation of this appellation as Xerxes in Joseph. Antiq. xi. 5. 1, for which Fritzsche (on 1 Esdr. 8:1) has recently decided, being a mere conjecture on the part of that not very critical historian. The fact that the Artachshasta of the book of Nehemiah (Neh 1:1; Neh 5:14; Neh 13:6) can be no other than Artaxerxes, is decisive of this point: for in Neh 13:6 the thirty-second year of Artachshasta is mentioned; while according to Neh 8:9; Neh 12:26, Neh 12:36, Ezra and Nehemiah jointly exercised their respective offices at Jerusalem.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 the Artachshasta of Ezra 7 and of Nehemiah is Artaxerxes II (Mnemon).

Ezra is called Ben Seraiah, whose pedigree is traced to Eleazar the son of Aaron; Seraiah the son of Azariah, the son of Hilkiah, was the father of Josedec the high priest carried into captivity (1Ch 6:14, etc.), and was himself the high priest whom Nebuchadnezzar slew at Riblah (2Ki 25:18-21). Between the execution of Seraiah in the year 588 and the return of Ezra from Babylon in 458 b.c., there is a period of 130 years. Hence Ezra could have been neither the son nor grandson of Seraiah, but only his great 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 returned thence 78 years later, as a great-great-grandson of Seraiah. Moreover, we are justified in inferring from the fact that Ezra is not, like Joshua, designated as Ben Josedech, that he did not descend from that line of Seraiah in which the high-priestly dignity was hereditary, but from a younger son, and hence that his immediate ancestors were not (though his forefathers 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, six members are passed over, as is frequently the case in the longer genealogies, for the sake of shortening the list of names. - In v. 6 Ezra, for the 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 the Scripture, 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, and to teach in Israel statutes and judgment, i.e., because he had made the investigation of the law, for the sake of introducing the practice of the same among the congregation, his life-task; and the king granted him all his desire, according to the hand of the Lord his God upon him. The peculiar expression 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 a slightly altered guise in Ezr 8:22, Ezr 8:31, “according to the good hand of his God, which was over him,” means: according to the divine favour or divine care 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 Ezra appears 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 in the fifth month of that year. - In Ezr 7:8 Ezra is again, as in Ezr 7:6, the subject of the sentence; the intervening seventh verse being really only in apposition with Ezr 7:6. - In Ezr 7:9 the time occupied by the journey is more precisely defined; כּי is explanatory. Namely, on the first day of the first month, 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 the construct 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 preparations for their journey, eleven days might easily elapse between the period when the whole caravan had assembled, and the day of actual departure. The Keri offers no appropriate signification; for since הוּא can only be taken for the subject, and הם יסד for the predicate, the sentence would contain an anacoluthon. To translate הוּא by ipsum cannot be justified by the usages of the language, for there is no such emphasis on יסד as to cause הוּא to be regarded as an emphatic reference to the following noun. יסד must be pointed יסד or יסּד, as the third pers. perf. Kal or Piel, meaning to arrange, to appoint, and הוּא referred to Ezra. On הטּובה אלהיו כּיד, comp. Ezr 7:6. The hand of his God graciously arranged for him, for he had prepared his heart to seek and to do the law of Jahve, 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 statutes and judgments, as both are prescribed in the law of God.

Ezr 7:11 The commission given by Artachshasta to Ezra (Ezr 7:11), with a short postscript by Ezra (Ezr 7:27 and Ezr 7:28). - Ezr 7:11 The introductory title, “This is the 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, the priest, 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. To designate him according to his rank, as the priest, seems to have subsequently become more customary; hence in the first book of Esdras he is constantly called ὁ Ἱιερεύς. הסּופר is explained by the addition וגו דּברי ספר, scribe of the words of the law of Jahve and of His statutes to Israel, i.e., the scribe, whose investigations 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 the Chaldee 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. Hence Bertheau combines it with the following וּכענת as an abbreviation, “completeness, etc.,” which would signify that in the royal commission 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 to regard גּמיר as an adverb used adjectively: To the scribe in the law of God perfectly, for the perfect scribe, etc., corresponding with the translation of the Vulgate, doctissimo. The commission begins with an order that those Israelites who desire to go to Jerusalem should depart with Ezra, because the king and his seven counsellors send him to order matters in Judah and Jerusalem according to the law of God, and to carry thither presents and free-will offerings as a contribution towards the sacrifices, 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 shows himself 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 seven counsellors to inquire (to institute an inquiry) concerning Judah and Jerusalem, according to the law of thy God, which is in thy hand,” i.e., which thou handlest or possessest and understandest. The seven counsellors of the king formed the supreme court of the realm; see remarks on Est 1:14. It is obvious from the context that שׁליח must be completed by אנתּ, for it is evidently Ezra who is addressed both in what precedes and follows. על בּקּרה, to inquire concerning (the condition of) Judah, i.e., concerning the religious and civil relations of the Jewish community, to arrange them in conformity with the divine law.

Ezr 7:15-16 “To carry the silver and gold which the king and his counsellors have freely offered to the God of Israel, whose habitation is at Jerusalem, and all the silver and gold which thou shalt obtain in all the province of Babylon, with the free-will offering of the people and the priests, willingly offering for the house of their God at Jerusalem.” Three kinds of offerings for the temple are here spoken of: 1 st, the gifts of the king and his counsellors for the service of the God of Israel; 2 nd, the gold and the silver that Ezra should obtain in the province of Babylon, i.e., by the collection which he was consequently empowered to make among the non-Israelite population of Babylon; 3 rd, the free-will offerings of his fellow-countrymen. התנדּבוּת is an abstract formed from the infin. Hithpael: the freely given. The participle מתנדּבין (not in the stat. emph. i.e., without an article) is but slightly connected, in the sense of, if they, or what they, may freely offer.

Ezr 7:17-18

The application of these contributions. דּנה כּל־קבל, for this very reason, sc. because furnished by the king and his counsellors, and by the heathen and Israelite inhabitants of Babylon, thou shalt diligently buy with this money bullocks, rams, lambs, with their meat-offerings and their 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 and collection 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 to thee and to thy brethren to do with the rest of the gold and the silver, that do after the will of your God,” i.e., according to the precept of the law in which the will of God is expressed. “Thy brethren” are the priests, to whom 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 the God at Jerusalem (an abbreviated expression for the God whose dwelling is at Jerusalem). The noun פּלחן, only here and in the Targums, in the Syriac פּוּלחן, the service, corresponds with the Hebrew 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 necessary for the temple from the royal treasury, on which account a royal order is despatched to the treasurer on this side the river. “And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to give” (i.e., whatever necessary expenses shall be incurred which cannot be determined beforehand), and for which the gifts and contributions already furnished to Ezra shall not suffice, he is to give, i.e., to defray, out of the house of the king’s treasures, i.e., the royal treasury. For this purpose Artaxerxes commands all the treasures on this side the river, that whatsoever Ezra shall require of them shall be immediately done. אנה is an emphatic repetition of the pronoun, as in Dan 7:15, and frequently in Hebrew.

Ezr 7:22-23

Unto one hundred talents of silver, one hundred cors of wheat, one hundred baths of wine, one hundred baths of oil, and salt without 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 needful according to the law for the service of God, let it be completely done for the house of the God of heaven; for why should the wrath of heaven come upon 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 and Bertheau) 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 acceptable offerings to the God of heaven, and pray for the life of the king and of his sons, recalls Ezr 6:10. On the formula למה דּי, for why should wrath come, comp. Ezr 4:22.

Ezr 7:24

The priests, the Levites, and all the servants of the temple, are also to be free from all customs and taxes. מהודעין וּלכם, we also make known to you (it is made known to you). These words also are addressed to the treasures, as levyers of taxes on this side the river. That, with regard to all priests, ... and (other) ministers of this house of God, it shall not be lawful to impose upon them toll, tribute, or custom. The אלהא בּית פּלחי are not worshippers in the house of God, but they who do service in the house of God. The expression comprises any servants of the temple who might have 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 Great freed 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, and to 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, which may judge all the people that are on this side the river, namely all such as know the laws of thy God, and teach ye them that know them not.” The form מנּי is imper. Pael for מנּי, the A sound probably passing in rapid speech into the flatter E sound. “All the people on this side 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 Ezra judges, viz., such as are acquainted with the law, i.e., Israelite judges, and thus to be placed under the jurisdiction established at Jerusalem. The sentence, “and they who know it (the law) not, them teach ye, make them acquainted with it,” does not refer to the heathen, but to born Israelites or Jews, who, living among the heathen, had not hitherto made the Mosaic law the rule of their lives. Such were the judges to constrain to the observance and obedience of the law.

Ezr 7:26

But whosoever will not do the law of thy God, and the law of the 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 to such as were Israelites born. The law of the king is the present edict, the commission therein entrusted to Ezra: whoever opposes, neglects, or transgresses it, shall be condemned, whether to death, or to banishment, or to 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 could possibly desire from the heathen governors of the country, for the establishment and furtherance of their civil and religious polity. By granting these privileges, Artaxerxes was not only treading in the footsteps of Cyrus and Darius Hystaspes, but even going beyond these princes in granting to the Jews a jurisdiction of their own. Without a magistrate who was one of themselves, the Jewish community could not well prosper in their own land; for the social and religious life of Israel were so closely connected, that heathen magistrates, however well-intentioned, were incapable of exercising a beneficial influence upon the welfare of the Jews. Hence Ezra, having thus reported the royal commission, adds a thanksgiving 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 him favour 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 the beautifying of the house of God as the occasion of his thanksgiving, not only because this formed the chief matter of the royal favour, but also because the re-establishment of divine worship was the re-establishment of the moral and religious life of the community. “And I felt myself strengthened, and gathered together (so that I gathered together) the heads of 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 for the families at the head of which they stood. With their heads, the several races and families determined to return to the land of their fathers.

Ezra's Arrival at Jerusalem. (b. c. 457.)

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

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, 2 Kings xxv. 18, 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 1 Chron. vi. 4, &c. 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, v. 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, Matt. xxiii. 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. iv. 4. Remember the law of Moses. Gospel ministers are called scribes instructed to the kingdom of heaven (Matt. xiii. 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 (v. 10): He had prepared his heart to seek the law of the Lord, &c. (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 (v. 6), and, in four months' time, came to Jerusalem, v. 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. vi.), 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.

The Decree of Artaxerxes. (b. c. 457.)

11 Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, even a scribe of the words of the commandments of the Lord , and of his statutes to Israel. 12 Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace, and at such a time. 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 to go up to Jerusalem, go with thee. 14 Forasmuch as thou art sent of the king, and of his seven counsellors, to enquire concerning Judah and Jerusalem, according to the law of thy God which is in thine hand; 15 And to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem, 16 And all the silver and gold that thou canst find in all the province of Babylon, with the freewill offering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem: 17 That thou mayest buy speedily with this money bullocks, rams, lambs, with their meat offerings and their drink offerings, and offer them upon the altar of the house of your God which is in Jerusalem. 18 And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your God. 19 The vessels also that are given thee for the service of the house of thy God, those deliver thou before the God of Jerusalem. 20 And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king's treasure house. 21 And I, even I Artaxerxes the king, do make a decree to all the treasurers which are beyond the river, that whatsoever Ezra the priest, the scribe of the law of the God of heaven, shall require of you, it be done speedily, 22 Unto a hundred talents of silver, and to a hundred measures of wheat, and to a hundred baths of wine, and to an hundred baths of oil, and salt without prescribing how much. 23 Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath against the realm of the king and his sons? 24 Also we certify you, that touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of God, it shall not be lawful to impose toll, tribute, or custom, upon them. 25 And thou, Ezra, after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not. 26 And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment.

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 (v. 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, v. 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, v. 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. i. 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, Ezek. xx. 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, v. 15, 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 Ps. xlv. 12; lxviii. 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. xi. 11, Through their fall salvation has come to the Gentiles. Acts xiii. 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, Acts xxiv. 17. (2.) To lay out this money in the best manner, in sacrifices to be offered upon the altar of God (v. 17), and in whatever else he or his brethren thought fit (v. 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, v. 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, v. 20, 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 (v. 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, v. 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, v. 25, 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?

Ezra's Thankfulness to God. (b. c. 457.)

27 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: 28 And hath extended mercy unto me before the king, and his counsellors, and before all the king's mighty princes. And I was strengthened as the hand of the Lord my God was upon me, and I gathered together out of Israel chief men to go up with me.

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 (v. 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.

CHAP. VII. Verſe 1. Now after theſe things.

AFter that Zerubbabel had done his devoir in building the Altar and Temple, Ezra, (according to the notation of his name) began his, and became a ſingular helper of the afflicted Church of God, as appeareth in this Chapter, and thoſe that follow.

In the reigne of Artaxerxes] ſc. Longimanus, Eſters ſonne, and the ſame that thirteene years after ſent Nehemiah to Jeruſalem, Nehem. 2. whileſt Ezra was yet alive, Nehem. 8.1.

Ezra the ſonne of Seraiah] That is, the grand-ſonne: for Seraiah was ſlaine, when Jeruſalem was laſt taken, 2 Kings 25.18, 21.

Verſe 2. The ſonne of Shallum] See 1 Chron. 6.7, 8, 9, 10. Of thoſe two books of Chronicles this ſame Ezra is held to be the Pen-man: and it is not improbable.

Verſe 3. The ſonne of Meraioth] Here's a great heap: ſix of Ezra's anceſtours (likely for brevity ſake) being overskipped.

Verſe 4. The ſonne of Zeraiah, &c.] Theſe might be (as one ſaith of Jeſſe the father of David) Viri boni & honeſti; minùs tamen clari; good men, but obſcure.

Verſe 5. The ſonne of Aaron the chief Prieſt] Ezra then was ex genere pontificio (as thoſe, Acts 4.5.) non tamen pontifex. The title of chief Prieſt is never given unto him.

Verſe 6. This Ezra went up from Babylon] Together with many others, who were moved thereunto by his example, and authority. He was (as one ſaith of Tiberius) imperio magnus, exemplo major. Paterc. Great men are Looking-glaſſes, according to which moſt men dreſſe themſelves: let them look to it therefore, and ſhine as Lamps.

And he was a ready Scribe] Or a nimble Text-man: his office was to write out copies of the Law, and to interpret it. He wrote (ſay ſome) the Hebrew Bible out in Chaldee letters (the ſame that we now call Hebrew, the ancient Hebrew characters remained with the Samaritans) for the uſe of his Countrey-men returned out of Chaldea. He firſt ordained (ſay others) the Vowels, Accents and Maſoreth. A great Scholar he was, and excellently well ſeene in Scripture-learning: to which all other skill is but ſtraminea candela, a ruſh-candle, a ſmall light that ſerveth but to light men into utter darkneſſe. Be wiſe, be learned, ſaith the Pſalmiſt: but withall Serve the Lord with feare, Kiſſe the Sonne, &c. Pſal. 2. Balt. Exner. Otherwiſe ye may be as learned as Varro that general Scholar; as Albertus magnus, quem nihil penitùs fugit, omnia perfectè novit, who knew whatſoever was knowable,Bonoſius. as one ſaith of him: or as Toſtatus (otherwiſe called Abulenſis) qui omnium ſcientiarum doctrinarumque arca fuit & emporium, ſaith he that writeth his life; who was a living library: and yet ye may periſh everlaſtingly. The Jewes called their learned men Scribes, as the Perſians did theirs Magi; the French, Druides; the Indians, Brachmanni, &c. But he that is not a Scribe inſtructed, and inſtructing others to the Kingdome of heaven, Matth. 13.52. ſhall hear, Where is the wiſe? Where is the Scribe? Where is the diſputer of this world? Sapientes ſapientèr in infernum deſcendent. 1 Cor. 1.20, Aug.

Which the Lord God of Iſrael had given] The Moral Law, with his owne immediate mouth (ſo that he might ſay with Joſeph, Gen. 45.12. Behold, your eyes ſee that it is my mouth that ſpeaketh unto you) the other Lawes he ordained by Angels in the hand of a Mediatour, i. e. of Moſes, Gal. 3.19. Hence Joſephus calleth the Jewiſh politie a Theocratie: and Proſper thinketh, that they were called Judaei, becauſe they received jus Dei, the Law from God. But we can give a better derivation from the Hebrew, viz. Jewes, i. e. Confeſſours, ſuch as were thoſe above, chap. 5.11.

And the King granted him all his requeſt] Giving him more and greater things then he durſt deſire. So great facility and flexibleneſſe found He in this King, that he needed onely to aske, and give thanks: as it is ſaid of Tiberius, that he never denied his favourite Sejanus any thing; but oft-times prevented his requeſt, and avowed that he deſerved much more.

According to the hand of the Lord his God upon him] i. e. his ſweet and ſingular providence, ever watching over, and working for thoſe that are good, 2 Chron. 19. ult. Such may well ſit and ſing as one did once Ʋna eſt in trepida mihi re medicina, Jehovae Cor patrium, Os verax, omnipotenſque Manus.

Verſe 7. And there went up 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, &c.

Deliver thy ſelfe O Zion, that dwelleſt with the daughter of Babylon, Zech. 2.6, 7. See the Note there.

And the Nethinims] See the Note on chap. 2.43.

Verſe 8. And he came to Jeruſalem in the fifth moneth] So that they were four moneths in coming: and that which upheld them was, that they ſhould ſhortly ſee the face of God in Zion, Pſal. 84.7. Popiſh Pilgrims, though they have many a weary ſtep, and meet with much hardſhip, beſides loſſe of their eſtates, yet ſatisfie themſelves in this, We have that we came for, viz. the ſight of ſome dumb Idoll. What then ſhould not we do or ſuffer to ſee God in his Ordinances, in holy Aſſemblies?

Verſe 9. According to the good hand of his God upon him] See the Note on verſe 6. In all thy wayes acknowledge God, and he ſhall direct thy paths, Prov. 3.6. Commit thy way unto the Lord, truſt alſo upon Him, and he ſhall bring it to paſſe, Pſ. 37.5. Holy Ezra had experimented all this (as alſo had Eliezer, Gen. 24.) and therefore aſcribeth his good ſucceſſe to Gods good providence.

Verſe 10. For Ezra had prepared his heart] Which, without due preparation, would not have beene drawne to any good. See 1 Sam. 7.3. Job 11.13. Amos 4.12. An inſtrument muſt be tuned, ere it can be plaid upon: ſowre wines need good ſweetening.

To ſeek the Law of the Lord] To dive into the very boſome and bottome of it. Qui nucleum vult, nucem frangat. The Rabbines have a ſaying, that there is a mountaine of ſenſe hanging upon every tittle of Gods Law.

And to do it] His knowledge and practiſe ran parallel, and mutually transfuſed warmth into one another. He was not of thoſe Oratours blamed by Diogenes, for that they ſtudied benè dicere, non benè facere, to ſpeak commendably, but not to live accordingly. He knew well that his forefathers (the High Prieſts) had Pomegranates for ſavour, as well as bells for ſound.

And to teach in Iſrael] He knew the truth of that Hebrew Proverb, Lilmod Lelammed. Men muſt therefore learne, that they may teach others; and not bury their talents, leſt the canker of their great skill prove a ſwift witneſſe one day againſt them.

Verſe 11. Even a Scribe of the words of the Commandments] This ſheweth Ezra was not an ordinary Scribe (called a Scribe of the people) nor a publike Notary, or Kings Secretary, ſuch as were called for, Eſth. 3. but Scriba ſacer, legis peritus, & interpres, a Teacher of the words of the Commandments of the Lord and his Statutes to Iſrael. This is an high and honourable employment.

Ver. 12. Artaxerxes King of Kings] This is a very high ſtile for any mortal wight: yet ambitiouſly aſſumed by Monarchs and Emperours. It is indeed the proper title of Jeſus Chriſt, who hath upon his veſture, and upon his thigh a name written, King of Kings, and Lord of Lords: Kings and caytives,Socrates. Lords and loſſels are all his underlings and vaſſals, as thoſe good Emperours Conſtantine, Theodoſius, and Valentinian uſually called themſelves. This Name of the Lord Chriſt is ſaid to be written, 1. On his Veſture, that all may ſee it and ſubmit to it. 2. On his thigh, where hangs his ſword, to ſhew his abſolute and illimited Empire, got out of the hands of his enemies with his ſword and with his bow, Pſal. 45.5. By me Kings reigne, ſaith He, Prov. 8.15. And Nebuchadnezzar is made to know as much, Dan. 4.35. who once vain-gloriouſly vaunted, that his Princes were altogether Kings, Eſay 10.8. Maximilian Emperour of Germany alſo ſaid of himſelf, that he was a King of Kings, but in another ſenſe: for every of my ſubjects (quoth He) will be a King: and ſay I what I can, Joban. Manl. loc. com. p. 586. they will do what they liſt.

Of the God of heaven] See the Note on chap. 5.11.

Verſe 13. And of his Prieſts] ſc. The God of heavens Prieſts, verſe 12. and therefore honoured and reſpected by this great Monarch; ſo was Samuel by Saul, Jaddus by great Alexander; the Bardes (anciently) here in Albion by the greateſt Commanders.

Which are minded of their owne free-will] He would compel none: neither doth Almighty God. His people are all Voluntieres, Pſal. 110.3. Eſay 56.6. he findes them not ſo, but makes them ſo; Ambroſ. in Pſ. 1 and accounts that Virtus nolentium nulla eſt. Lex voluntarios quaerit. God accepts a free-will offering, and commands us to come off roundly and readily in his ſervice.

Verſe 14. And of his ſeven Counſellours] Without whom the King did nothing of moment. This King was better affected to his Councel then his father Xerxes had beene; of whom it is ſtoried, Val. Max. l. 9 c. 5 that in his expedition againſt Greece, he called his Princes together, as if he would have beene adviſed by them, but ſpake to them to this purpoſe: Leſt, ſaith he, I ſhould ſeeme to follow mine owne counſel, I have aſſembled you. And now do you remember, that it becomes you rather to obey, then adviſe.

To enquire concerning Judah] So Saint Paul ſent to enquire what was yet lacking in the faith of the Churches.

According to the Law of thy God] Which is not onely recta, but regula, the rule and rudder. Thoſe that walked by this rule, Ezra was to cheriſh, and to puniſh ſuch as did otherwiſe, being cuſtos utrinſque tabulae.

Which is in thine hand] Which thou art ſingularly skilled in, and much exerciſed about it: that thou mayeſt both obſerve it thy ſelf, and alſo preſerve it from other mens violations.

Verſe 15. Which the King and his Councellours have freely offered] This King as he had beene well bred by his Mother Queene Eſther, ſo he had (likely) beene well inſtructed by Ezra in the knowledge of the God of heaven (as he calleth him) whoſe ſervice he thus promoteth. So Origen wrought much upon Alexander Severus the Emperour by his ſound doctrine and holy converſation: but eſpecially his mother Mammaea who became a great friend to the perſecuted Chriſtians.

Verſe 16. And all the ſilver and gold that thou canſt finde] And gold-thirſty Babylon was not without great ſtore of both; could the owners but finde in their hearts to part with it to ſo pious an uſe: Some did, and the rather becauſe the King and his Councel began to them.

With the free-will offering of the people] Gods ſelect people, of whom Moſes ſingeth, Happy art thou, O Iſrael! Who is like unto thee O people! Deut. 33.29.

Verſe 17. That thou mayeſt buy ſpeedily] Illicò. God is himſelf a pure act, and hateth dulneſſe in duty. What thou doeſt, do quickly, ſaid Chriſt, even to the very Traytour that did ſeek and ſuck his blood.

Verſe 18. And whatſoever ſhall ſeeme good to thee, &c.] The King knew them to be faithful and wiſe ſtewards (ſuch as Hanani was, Nehem. 7.2.) and therefore leaveth much of the money to be beſtowed as they pleaſed.

Verſe 19. The veſſels alſo, &c.] How naturally ſeemeth this King to care for the ſervice of God! and what pity is it that he ſhould ſo oft call Him Your God, and Thy God, and not owne him for his! So hard a thing it is to relinquiſh that vaine converſation that people have received by tradition from their fathers. I will never forſake the Religion that I have received from my fore-fathers, ſaid Tully; And the Monarch of Morocco told the Engliſh Embaſſadour; that he had lately read Saint Pauls Epiſtles, and liked them ſo well, that were he now to chuſe his Religion, he would, before any other, embrace Chriſtianity. But every one ought, ſaid he, to die in his owne Religion: and the leaving of the faith wherein he was borne, was the onely thing that he diſliked in that Apoſtle.

Verſe 20. And whatſoever more, &c.] What could this King ſay more to ſeale up his good affection to the work in hand? Shall not this liberal Heathen riſe up in judgement and condemne ſuch hold-faſts amongſt us, ſuch miſerly money-hoarders, as have no quick-ſilver, no currant money for God or any good uſes; but are, the richer the harder, as Dives?

Verſe 21. Let it be done ſpeedily] Without ſhucking and hucking, without delayes and conſults: I, even I will have it ſo, ſaith the great King: diſpute not therefore, but diſpatch: Quod ego volo, pro canone ſit, as Conſtantius the Emperour ſaid to Paulinus, Lucifer, and other diſſenting Biſhops.

Verſe 22. Ʋnto an hundred talents of ſilver] This was no ſmall ſumme. How chargeable was the ſervice of God heretofore, to what it is now? and yet how heavily do men come off, when to expend, though but a very ſmall ſumme that way. Ad quid perditio haec? To what end is this waſte? is the common cry in this caſe. Surely Pagans and Papagans who laviſh money out of the bag without meaſure, dotantque Deos alienos (as ſome read that text, Pſal. 16.3.) ſhall have an eaſier judgement then ſuch pinch-penny profeſſours.

Verſe 23. For why ſhould there be wrath] Heb. Boyling or foaming anger, great indignation, as it is rendered, and made the utmoſt degree of the divine diſpleaſure, Deut. 29.28. Of all things God cannot endure to be ſlighted, and to have his ſervice neglected: this, blinde nature ſaw, and was therefore ſedulous herein to prevent wrath. Ariſtotle hath this divine precept, [non-Latin text not transcribed]. Make Religion thy firſt and chief care, Ariſt. polit. l. 7. c. 8. that thou mayeſt proſper, &c. Let our worſhip-ſcorners look to it: do they provoke the Lord to wrath? are they ſtronger then He? will they bring Gods vengeance upon us all?

Againſt the Realme, the King and his ſonnes] For God is higher then the higheſt, and will raine downe indignation and wrath, tribulation and anguiſh upon every ſoul of man that doth evil, or that neglecteth to do good: for not-ſerving of God,Rom. 2.8, 9. not-ſacrificing is a ſin, Mal. 3.18. Eccleſ. 9.2. And ſin doth as naturally draw and ſuck judgements to it, both perſonal and publike, as the loadſtone doth iron, or Turpentine fire.

Verſe 24. And alſo we certifie you, that touching any of the Prieſts;] Theſe he taketh ſpecial order for, that they be freed from publike payments: and the like care was taken by our Anceſtours for the Miniſters of the Church of England, as appeareth by Magna Charta, chap. 14. Their maintenance is of the Law of Nature, Gen. 47.22, Jezabel provided for her Prieſts; Idolatrous Micah for his Levite; the Papiſts for their ſhavelings, granting them many and great immunities, and being ſo free to them, that there was need of a Statute of Mortmain providing that men ſhould give no more to the Church. But tempora mutantur, &c.

Verſe 25. And thou Ezra] Qui monet ut facias, &c.

After the wiſdome of God that is in thine hand] That is in thine heart and life. Sapientia eſt vel

codicibus cordibus

Ezra had both theſe, being a thorough wiſe man.

All ſuch as know the Lawes of thy God] Elſe how ſhall they ſee them duly executed? How ſhall they be as ſo many living Lawes, walking Statutes? How ſhall they teach in the Cities of Judah, as Jehoſaphats Judges did, 2 Chron. 17.7, 9. and as it followeth here, And teach ye them that know them not; How can the people performe their duty, which they are ignorant of?

Verſe 26. And whoſoever will not do the Law of thy God.] In the firſt place, and then the Kings Law, as it is ſubordinate and ſubſervient to Gods Obediemus Atridis honeſta mandan[illegible: 1 letter]ibus, non alitèr, In Iphigenia. ſaith He in Euripides: If the King command honeſt things, we will obey him; otherwiſe not.

Let judgement be ſpeedily executed upon him] Let this be noted againſt thoſe that hold, that Magiſtrates have nothing to do with men in matters of Religion. Artaxerxes here interpoſeth, and Ezra bleſſeth God for it. See Dan. 3.29. Deut. 13.6. Rom. 13.4. 1 Pet. 2.13, 14.

Verſe 27. Bleſſed be the Lord God] Deo gratias is ever in a good mans mouth. The Jewes at this day are bound to ſay an hundred Benedictions every day; and more as occaſion requires.Leo Modena

Verſe 28. And hath exerciſed mercy unto me] ſc. By making uſe of my ſervice, for the promoting of his. Any employment about God, is an high preferment, and ſo to be eſteemed; yea, it is a mercy, and ſealeth up farther mercie.