Bible Commentaries
Ezra 7

Introduction

Ezra Chapter 7

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

This chapter is all about the second return of the people, who had been in captivity in Babylon, to their homeland. This return was led by Ezra.

Ezra 7:2 "The son of Shallum, the son of Zadok, the son of Ahitub,"

Ezra 7:3 "The son of Amariah, the son of Azariah, the son of Meraioth,"

Ezra 7:4 "The son of Zerahiah, the son of Uzzi, the son of Bukki,"

Ezra 7:5 "The son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest:"

This is showing the Ezra’s right to be priest in the land. His direct lineage goes back to Phinehas, one of my favorite priests, and then on back to Aaron, who was the first high priest.

Ezra 7:6 "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."

We mentioned before that the return of the people from Babylon was gradual, over a few years. Zerubbabel led the first group, and now, Ezra was leading the second group back. Ezra had never gotten away from the Law of Moses. He had remained faithful to it through all of the hardships.

Ezra 7:7 "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 Artaxerxes was the grandson of Darius, and the son of Xerxes. The children of Israel, priests, Levites, singers, porters, and Nethanims were more of the same class of people, who went up in the first exodus following Zerubbabel.

Ezra 7:8 "And he came to Jerusalem in the fifth month, which [was] in the seventh year of the king."

Ezra 7:9 “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. “

We can see from these two Scriptures, that this journey took about 4 months. They left Babylon about April first on our calendar, and arrived in August. We mentioned earlier that this trip was approximately 1,000 miles.

Ezra 7:10 "For Ezra had prepared his heart to seek the law of the LORD, and to do [it], and to teach in Israel statutes and judgments."

Ezra was determined to make this trip, so he could teach the law to the people, again. He wanted Israel to return to God’s laws and ordinances.

Ezra 7:11 "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."

We know, that without permission from the Persian king, they could not have gone back to their homeland. This decree, from the king, first, gave them permission to leave Babylon and go back to Judah. The letter that the king sent to Ezra, gave him special privileges by authority of the king. It was a letter of authority, wherever he went. Ezra was a man who had gained respect from the king as a man who kept the law and commandments of God.

Ezra 7:12 "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."

This is the beginning of the words of the decree. The king of Persia was called king of kings, because at this time the Persians were very powerful in the known world. It is interesting, to me, that these Persian rulers recognized God. In essence, the decree is saying that the king has no argument with Ezra. He will allow Ezra to do what he desires to do.

Ezra 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 to go up to Jerusalem, go with thee."

We see, from this, that all who had been captives were now free to go. Ezra must not force them to go, but if they desired to go they could. This would stop any of the people, they had been working for, keeping them from going. They had permission of the king, which overrules anything individuals might do to stop them.

Ezra 7:14 "Forasmuch as thou art sent of the king, and of his seven counsellors, to inquire concerning Judah and Jerusalem, according to the law of thy God which [is] in thine hand;"

These seven counsellors are, probably, the seven princes of Persia and Media. Ezra’s purpose, as far as the king was concerned, was to check on what was happening in Judah and Jerusalem. The king had made everything available for Ezra to carry the mission out. Ezra wanted to check on the people, and make sure they had not fallen back into idolatry.

Ezra 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,"

This would be a large sum of money in the silver and gold. The large number of Hebrews, who would be with Ezra, would be protection against highway robbery. Ezra was in charge of the silver and gold, as he was over all the people. The king of Persia had given considerably large amounts to the Hebrews for carrying on the services in their temple.

Ezra 7:16 "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:"

Now, we see that even the Hebrews, who remained in Babylon, would give silver and gold to be carried back into the homeland for use in the services in the temple. Ezra would be the guardian of that, as well.

Ezra 7:17 "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."

The money was to be used to purchase the animals for sacrifice. These were to be sacrificed immediately. This would maintain the daily sacrifices, and the sacrifices for the various feasts, and new moon celebrations.

Ezra 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 God."

The king completely trusted Ezra. He knew that Ezra would do exactly what the LORD wanted him to do. The extra silver and gold could be used to beautify the temple, or to employ people to do repairs, or whatever the LORD led Ezra to do with it.

Ezra 7:19 "The vessels also that are given thee for the service of the house of thy God, [those] deliver thou before the God of Jerusalem."

It appears, they were still finding vessels that belonged in the temple in Jerusalem. They were not to be used for anything else. They were to be carried directly to the temple.

Ezra 7:20 "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."

This is speaking of the local treasure house. This was funds that had been gathered in Judah. Ezra was such an honorable man, the king knew he would not use more of the treasury than was necessary. He certainly would not use from the treasure for anything but for the temple. The wide authority given Ezra was, because the king trusted him.

Ezra 7:21 "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,"

Ezra 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 baths of oil, and salt without prescribing [how much]."

We see from these two verses, that those in charge of the treasuries were not to argue with Ezra about this. They were to do exactly as Ezra requested them to do. There was a limitation, however to the top amount he could receive. Anything up to that amount they were to do quickly.

Ezra 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 against the realm of the king and his sons?"

The king knew that Ezra spoke as an oracle of God. The requests he made would be made by God, Himself, through Ezra. It appears, this particular king of Persia wanted to stay in the good graces of God. There had been some threat of war, and they wanted the LORD on their side. The historians say that this king had eighteen sons.

Ezra 7:24 "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."

All who are in the service of the LORD, live of the offerings of the altar. They do not have private incomes, and should not be compelled to pay taxes. This is still true today. Many do pay taxes, but the pastors of churches are not required to pay taxes on the money they receive from the church.

Ezra 7:25 "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."

Ezra is not just priest and scribe, here. The king wanted him to appoint Godly men to run the government, as well. It is interesting to me, to note that those who were familiar with the law of God and keep it were to be the rulers in civil affairs. Ezra was even instructed to teach the ways of the LORD to those who did not know it.

Ezra 7:26 "And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether [it be] unto death, or to banishment, or to confiscation of goods, or to imprisonment."

It appears, that the punishment that was inflicted on those who did not conform to the decree the king had sent, would be decided by Ezra. He would be the last word on about everything. It would be up to him to decide whether they deserved to die for their sin, or whether there would be a lesser punishment. I am sure the king feels that Ezra would be guided by the LORD in even these decisions. This was the end of the decree.

Ezra 7:27 "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:"

This had jumped back to the words of Ezra. He was totally aware that it was God that placed these things in the heart of the Persian king. We see, from this, that Ezra would use the gold and silver that was extra over the purchase of the sacrificial animals, to beautify the temple.

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

Ezra thanked God for making the heart of the king of Persia tender toward him. Ezra was very well aware that his strength and his ability was a gift from God to him. It was a miracle that the king would allow him to go to Jerusalem. It was an even greater miracle, that he would allow more of the captive Hebrews to go with him. The greatest miracle in this is the fact that the king trusted Ezra with his money. I believe this Persian king believed in God.

Ezra 7 Questions

1. What is chapter 7 all about?

2. Who was king of Persia at this time?

3. Who was the father of Ezra?

4. Who would lead this return to their homeland?

5. The lineage, in verses 2 and 3, shows what?

6. Who is one of the author’s favorite priests?

7. Who was the first high priest?

8. What was Ezra called in Ezra 7:6?

9. The return of the people from Babylon to their homeland was?

10. Who had led the first return to Jerusalem?

11. Who went with Ezra?

12. Who was the grandson of Artaxerxes?

13. When did they leave on the trip?

14. How long did the trip take?

15. How long was the trip?

16. Ezra had prepared his heart to do what?

17. What was Artaxerxes called in Ezra 7:12?

18. What did the decree, the king sent with Ezra, allow him to do?

19. Who could go with Ezra?

20. Who agreed with the king in sending the decree?

21. What was the king’s purpose in Ezra going?

22. In Ezra 7:15, we read that the ________ sent silver and gold.

23. The silver and the gold the king gave wasto be used for what?

24. Anything that was left of the silver and gold, was to be used for what?

25. If they were still in need for the temple, what was Ezra authorized to do?

26. What were the limits set on this?

27. The king knew that Ezra spoke as an _________ of God.

28. In Ezra 7:25, what is Ezra, besides a priest and a scribe?

29. What were some of the punishments that Ezra could pronounce on those who would not do the law of God?

30. Who did Ezra bless in Ezra 7:27?

31. What strength did Ezra have?

Verses 1-10

Ezr 7:1-10

Introduction

UNDER ARTAXERXES I; EZRA RETURNS FROM BABYLON

"After these things in the reign of Artaxerxes king of Persia ..."

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

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

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

Ezra 7:1-10

THE ABBREVIATED GENEALOGY OF EZRA

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

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

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

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

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

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

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

E.M. Zerr:

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

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

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

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

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

Verses 11-12

Ezr 7:11-12

Ezra 7:11-12

THE LETTER OF ARTAXERXES COMMISSIONING EZRA (Ezra 7:11-16)

"Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, even the scribe of the words of the commandments of Jehovah, and of his statutes to Israel: Artaxerxes, king of kings, unto Ezra the priest, the scribe of the law of the God of heaven, perfect, and so forth."

Beginning with Ezra 7:12, the letter of Artaxerxes is written in Aramaic, following which, in Ezra 7:27, Ezra again wrote in Hebrew.

"Artaxerxes, king of kings" (Ezra 7:12). As learned from the Behistun Inscription and other Babylonian inscriptions, the title `King of Kings’ was assumed by Babylonian kings, and frequently used by them.

"Perfect, and so forth" (Ezra 7:12). The Aramaic word from which perfect comes is unknown; and the RSV omitted it.

E.M. Zerr:

Ezra 7:11. Ezra was a good man and was doubtless known as such to many of the nation. But the movement he was about to make was so great that he might have been questioned on his right to make it. I wish again to make some statements regarding the status of the Jews with reference to the government of the country. The 70 years of captivity had been ended three quarters of a century before. Yet the Jews were still subjects of the "powers that be" just the same as Christians in this country are subjects of the U. S. government. And if a Christian in continental America wished to go to some possession of the U. S. in another territory, it might be necessary to obtain some kind of paper or passport before he could lawfully make the Journey. Likewise, the Jews were subjects of the Persian Empire at the same time they were servants of God. And to go out of the main land (Babylonia) into one of the provinces (Palestine), it was necessary to obtain a safe conduct through some formal document. For that purpose king Artaxerxes handed to Ezra this letter. The dual position of Ezra, scribe and priest, is kept before us, which should continually impress us with his importance. Besides, we have already seen from secular history, that he was the writer of this book. The same fact is indicated in V. 28 of this chapter, which will be commented on more at length when we reach that verse. Any man who did secretarial work, such as writing, would be called a scribe. Thus the inspired writer informs us that Ezra was a scribe of the words of the Lord, thereby designating his special work.

Ezra 7:12. Artaxerxes styles himself king of kings which is to be understood as a statement for purposes of emphasis. The usual impression made by the word "king" is that it designates a person in the highest authority. The word itself cannot mean that, else there could not be a king of kings. And the term was not a vain display of pomp as a false claim of a heathen ruler. In Daniel 2:37 the prophet told Nebuchadnezzar that he was a king of kings. An inspired man would not give to any ruler a title that is impossible of fulfillment. That the term under consideration denotes a rank of unusual authority is shown by the further speech of Daniel in the verse cited. After telling Nebuchadnezzar that he was a king of kings, he immediately told him why; that it was because he had been given power, strength and glory. The same was true of Artaxerxes, so that he was entitled to the claim he made of himself. There was a logical reason for using the title in connection with the decree about to be announced. If he was king of kings, there could not be any other king who might try to counteract this decree by another of his own. And by addressing the decree to Ezra, there would not be left any opening for some one else to lay claim to the privilege granted in the royal document. There might be other men having the same name, so the designation was made that it was the Ezra who was both a priest and scribe. Perfect peace, and at such a time means, "Greetings, etc."

Verses 13-17

Ezr 7:13-17

Ezra 7:13-17

EZRA WAS COMMANDED TO GO TO JERUSALEM

"I make a decree, that all they of the people of Israel, and their priests and the Levites, in my realm, that are minded of their own free will to go to Jerusalem, go with thee. Forasmuch as thou art sent of the king and his seven counselors, to inquire concerning Judah and Jerusalem, according to the law of thy God which is in thy hand, and to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem, and all the silver and gold that thou shalt 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; therefore thou shalt with all diligence buy with this money bullocks, rams, lambs, with their meal-offerings and their drink-offerings, and shalt offer them upon the altar of the house of your God which is in Jerusalem."

"Forasmuch as thou art sent of the king and his seven counsellors" (Ezra 7:14). The first clause here may also be translated, "Forasmuch as thou art sent from before the king," indicating the possibility that Ezra was the holder of some high official position in the government of Artaxerxes. This is supported by the vast authority conveyed to Ezra by this commission, which was supported also by the seven counsellors of the king.

"The law of thy God which is in thy hand" (Ezra 7:14). This was a copy of the Torah, the law of Moses.

"Whose habitation is in Jerusalem" (Ezra 7:15). Rawlinson construed this remark as merely a reference to the temple in Jerusalem, stating that, "Artaxerxes did not believe that the God of Israel was merely a local deity." His reference to the God of Israel as the God of heaven in Ezra 7:21 indicates that this is true.

"And all the silver and gold that thou shalt find ... in all the province of Babylon" (Ezra 7:16). This refers to all of the freewill-offerings which Ezra might be able to receive in a widespread fund-raising campaign.

E.M. Zerr:

Ezra 7:13. A decree is about the same as a judicial sentence, in that it has the authority of the power in force at the time all back of it. This document was put into the hand of Ezra, but its benefits were to be extended to the people of his race. That no misunderstanding might be had as to who could benefit by it, the various classes were named; people of Israel, priests and Levites. The decree does not dictate that any should act against his will. Only those who were minded of their own freewill were to be affected. Hence it would have been unlawful for Ezra to try to compel any of the Jews to go with him, if he were to base his order on the authority of the king.

Ezra 7:14. Seven counselors was an advisory board in the service of the Persian king. They joined with him in authorizing Ezra to make this journey to Jerusalem. It was understood that he was to make an investigation into conditions in the former capital of Israel. Said investigation was to be made in the light of the law supposed to govern the practice of that city. A copy of that law was then given to Ezra.

Ezra 7:15. A heathen like Artaxerxes would not understand the full omnipresence of God as we do. His conception of him was that he was a God with a certain dwelling place. Hence we have him describing God as having his habitation in Jerusalem.

Ezra 7:16. The silver and gold that Ezra could "find" would be that which he, as an authorized collector of revenue, would be able to lay hold of. In addition to such treasury, the people could bring forth out of their private stores of wealth, very much silver and gold. Ezra was hereby empowered to take all this wealth with him to Jerusalem, to be used in the temple service.

Ezra 7:17. The money collected could not be used directly in the service of the house of God. But it could be used to buy animals and other articles for such use.

Verses 18-22

Ezr 7:18-22

Ezra 7:18-22

INSTRUCTIONS REGARDING THE MONEY

"And whatsoever shall seem good to thee and to thy brethren to do with the rest of the silver and the gold, that do ye after the will of your God. And the vessels that are given thee for the service of the house of thy God, deliver thee before the God of Jerusalem. And whatsover more may be needed for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king’s treasure-house. And I, even I, Artaxerxes the king, do make a decree to all the treasurers that 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 with all diligence, unto a hundred talents of silver, and to a hundred measures of wheat, and to a hundred baths of wine, and to a hundred baths of oil, and salt without prescribing how much."

"Whatsoever shall seem good to thee and to thy brethren" (Ezra 7:18). This commission to Ezra was about as near a blank check with unlimited authority as any king ever granted. It exhibits the utmost confidence and trust in Ezra by Artaxerxes. The only limit imposed here is that of the maximum withdrawals in Ezra 7:22. "The surplus was actually used in beautifying the temple, as indicated in Ezra 7:27."

"The king’s treasure-house" (Ezra 7:20). This is a reference to the sub-treasury of the satrapy of Syria, which included all of the territory beyond the River, the resources of which were made available to Ezra up to the limits indicated in Ezra 7:22.

"A hundred talents of silver" (Ezra 7:22). Some critics have cited this as an exaggeration, based upon their claim that the whole revenue of the province beyond the River was only 350 talents of silver; and even Williamson stated that this amount, "seemed disproportionate." However, the amount seems reasonable to this writer. "A talent of silver weighed 75 pounds," and that is only seven pounds above the weight of one thousand silver dollars; and a hundred talents would therefore have amounted to only a little more than $100,000.00, which to this writer appears as a rather insignificant amount as it would have been considered in the treasury of a king.

E.M. Zerr:

Ezra 7:18. After obtaining all the animals that could be used in the temple, there might be a surplus of the money. The brethren of Ezra were authorized to join with him in deciding what to do with this surplus.

Ezra 7:19. Some of the citizens would donate vessels of various kinds, who did not have money to give. All such were to be appropriated to the service. God of Jerusalem means the same as was explained in verse 15.

Ezra 7:20. Even all of the sources mentioned for obtaining materials for the service of the God of Jerusalem might be insufficient to supply the demand. In that case Ezra was authorized to draw on the royal treasury for the needed funds.

Ezra 7:21. The second grade officers of Artaxerxes were given the direct order so they would not have to rely solely on the word of Ezra. It would not be a small matter to open up the treasuries of the great king of Persia for the benefit of a former captive. The decree, therefore, was very opportune.

Ezra 7:22. Even the details were taken care of. Some of the treasurers might be willing to give over to Ezra a part of the money, but not enough for the work. The order means, then, that whatever Ezra called for was to be given him, up to the amount stipulated. And no limit was placed on the amount of salt to be given. It might be wondered why salt would even be mentioned in connection with the services about the temple. Let the reader see Leviticus 2:13 and he will learn that salt was a part of the offerings made from grain, and grain has been mentioned in this verse.

Verses 23-24

Ezr 7:23-24

Ezra 7:23-24

A TAX EXEMPTION FOR ALL RELIGIOUS EMPLOYEES

"Whatsoever is commanded by the God of heaven, let it be done exactly for the house of the God of heaven; for why should there be wrath against the king and his sons? Also we certify you, that touching any of the priests and Levites, the singers, porters, Nethinim, or servants of this house of God, it shall not be lawful to impose tribute, custom, or toll, upon them."

"Why should there be wrath against the king and his sons" (Ezra 7:23)? This discloses the motive which prompted Persian kings to honor the gods of all the nations they conquered.

"It shall not be lawful to impose tribute ..." (Ezra 7:24). Regarding this blanket tax exemption provided for the entire religious community, according to Rawlinson, "This was absolutely permanent and probably continued in force till the close of the empire."

E.M. Zerr:

Ezra 7:23. Personal safety or advantage might seem to have been the motive of Artaxerxes in all of his treatment of the Jews. Specific reference is made to the wrath. that might be put on the king and his sons were they to disregard the God of heaven. It is true that the fear of punishment was in his motive. That is not necessarily to be disapproved, for Christians are exhorted to a life of faithfulness partly on the basis of such fear. (2 Corinthians 5:11.) If Artaxerxes was familiar with the history of his nation and its predecessor, he knew something of the power of this God of heaven in overthrowing human kings. He knew also that two of his own predecessors on the throne of Persia, Cyrus and Darius, had been told by this same God to do certain favors for the Jews in the realm, and that the country had been favored by the same God because of its assistance to the unfortunate people. Thus a great motive was urging the king in his friendliness for the people of God.

Ezra 7:24. To certify means to make known. Artaxerxes was making known to his deputies, through Ezra, what was his will on the subject mentioned. The particular item of his decree that was meant concerned the matter of taxes. All of the officers or special classes among the Jews that were engaged in the services about the temple were to be exempt from all financial obligation to the Persian government. This ruling was consistent with the general situation. The Jewish nation had been deservedly punished for its sins by being deprived of the use of the land. That sentence had been served out and the present generation was innocent of the great iniquity. It was right for the people to be restored to the enjoyment of their own country, and be given a chance to "catch up" on their wealth and resources as a nation, free from the burden of taxes imposed by the government.

Verses 25-26

Ezr 7:25-26

Ezra 7:25-26

EZRA’S AUTHORITY EXTENDED TO INCLUDE ALL BEYOND THE RIVER

There was some quality of mind and character among a number of ancient Jewish leaders that earned for them the respect and honor of world rulers who observed them. Joseph under Pharaoh, Daniel under Nebuchadnezzar, and now Ezra under Artaxerxes I were all granted a status under their respective overlords that was little less than that of a deputy monarch. Note the following:

"And thou, Ezra, after the wisdom of thy God that is in thy hand, appoint magistrates and judges, who shall judge all the people who are beyond the River, all such as know the laws of thy God; and teach ye him that knoweth them not. And whosoever will not do the law of thy God, and the law of the king, let judgment be executed upon him with all diligence, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment."

This concludes the letter of Artaxerxes I. It gave Ezra almost despotic power over the whole Persian province beyond the River. Also, of very great significance, it recognized the Law of Moses as the supreme law of the land, along with that of the king, which are here understood to be one and the same thing. From this we must recognize in Artaxerxes I an unusually brilliant mind, in that he recognized the utility of the Mosaic Law, including, of course, the Decalogue, as a fit charter of government for the whole kingdom. How strange it is that forty-seven of the forty-eight contiguous states of the U.S.A., in their various constitutions, have specifically listed the Ten Commandments as the basic law in every one of them. Clarence Manion, Dean of the College of Law at Notre Dame University, declared this to be a fact.

"Let judgment be executed upon him with all diligence" (Ezra 7:26). Here is another vital principle of just government that was commanded by Artaxerxes, namely, that punishment of violators of the law, should be executed immediately, promptly, with all diligence. Our own system of government in the U. S. A. today is tragically unjust and inefficient in their rejection of this vital principle. The average time between the conviction of some brutal and heartless murderer and his execution is measured in years, and sometimes reaches more than a decade. There is no wonder that criminals hold the law in utmost contempt. Half a millennium before Christ, a pagan Persian king, knew the futility and worthlessness of such a system as we in America have imposed upon ourselves.

AN ANALYSIS OF EZRA’S COMMISSION

We are indebted to Rawlinson for this summary of Ezra’s commission.

A. The temporary provisions: (1) permission for all Israelites who desired to do so to go with Ezra to Jerusalem; (2) permission to carry the monetary gifts of the king and his counsellors to Jerusalem; (3) permission to draw upon the royal sub-treasury large grants up to the limits set in Ezra 7:22; (4) permission to convey to Jerusalem all of the money that Ezra might receive from an area-wide fund-raising effort; and (5) a royal mandate to "inquire" concerning Judah and Jerusalem.

B. Permanent provisions: (1) Ezra was endowed with the chief authority over all the great satrapy beyond the River, with power to appoint magistrates and judges, and to require their knowledge of the Mosaic Law. (2) He was empowered to enforce his decisions by penalties of fines, imprisonment, banishment, or even death. (3) A permanent status of tax exemption was granted for the entire religious community concerned with services in the temple.

Having recorded, without translating it, the important document in Aramaic by which Artaxerxes conveyed to Ezra his commission, "Ezra then resumed the use of the more sacred Hebrew language and employed it uninterruptedly to the end of the narrative."

E.M. Zerr:

Ezra 7:25. The instructions given to Ezra were similar to the advice that Jethro gave to Moses on the subject of governing the people. (Exodus 18:13-26.) Beyond the river means west of the Euphrates, since this was written in the land of the Persian capital which was east of the great river.

Ezra 7:26. Two laws or authorities are considered in this verse; God’s law and that of the Persian king. Artaxerxes had learned sufficient of the law of God and the conduct of the people regulated by it, to have respect for it. He was therefore willing to combine it with his own laws to the extent set out in the present conclusion. Four kinds of punishment were provided for as the penalty for disobeying either God’s law or that of the king. As to which or how many of these penalties were to be imposed, it would be decided by the judges authorized in the preceding verse. Artaxerxes understood the fundamental principle involved in the operation of law--that a law without a penalty is void--and completed his great decree with naming the penalties.

Verses 27-28

Ezr 7:27-28

Ezra 7:27-28

GOD’S HAND IN THIS WAS ACKNOWLEDGED BY EZRA

"Blessed be Jehovah, the God of our fathers, who hath put such a thing as this in the king’s heart, to beautify the house of Jehovah which is in Jerusalem; and hath extended lovingkindness unto me before the king, and his counsellors, and before all the king’s mighty princes. And I was strengthened according to the hand of Jehovah my God upon me, and I gathered together out of Israel chief men to go up with me."

"To beautify the house of Jehovah ... in Jerusalem" (Ezra 7:27). This reveals the use which Ezra made of the surplus money available to Ezra, over and beyond what was needed to carry out the specific instructions of the king.

"Jehovah ... extended lovingkindness to me before the king" (Ezra 7:28). This could be interpreted as a reference to the favor God gave Ezra when he made request (Ezra 7:6) before the king for what he received; but the inclusion of the words, before the king’s counselors, and before all his mighty princes, makes it more likely that Ezra held some kind of office under Artaxerxes which had placed him under the observation of all such high officers of the king, and that God had given Ezra favor in the hearts of all of them. Besides that, Ezra here credited God Himself with putting "such a thing" in the king’s heart, with no reference at all to any request of Ezra.

E.M. Zerr:

Ezra 7:27-28. The preceding verse was the end of the decree and letter of king Artaxerxes. This paragraph is the language of the writer of the book we are studying. The pronoun in the first person is used four times, and in direct connection with the work that Ezra only was commissioned to do. We therefore know that he was the writer of this book. He blessed God for having put it in the king’s heart to have the house of God adorned. This gives us an inspired explanation of why the Persian king acted as he did. Furthermore, I like to note the words put . . . in the king’s heart. God can operate even on inanimate objects and cause them to move at his will. And he could force a king, like a piece of mechanism, to write and say just the things desired. But the great God of heaven wished the important work about to be accomplished through this heathen king to be entered into wholeheartedly. To do this he brought his influence to bear on his heart. The whole procedure was pleasing to Ezra. He was assured that in taking advantage of the commission given him by the king, he was also carrying out the will of his God, and he therefore felt no hesitancy in the proceeding. The true servant of God will do his duty in spite of the temporal powers over him, if he can. Yet how much happier he will feel if he can follow out his line of duty to the Lord, and at the same time be in harmony with the laws of the land in which he is living. With all these inducements to cheer him. Ezra proceeded to go into action by first calling together the persons he expected to cooperate with him in the reform work about to be launched in Jerusalem. We should keep in mind the time of present activities, that it is the 7th year of the reign of Artaxerxes.