Verse-by-Verse Bible Commentary
Ezra 7:25

Bridgeway Bible Commentary

7:1-8:36 RETURN UNDER EZRA

The temple was completed in 516 BC. Ezra’s return was in 458 BC, the seventh year of the reign of Artaxerxes I (see 7:1,7). There is therefore a gap of about sixty years between Chapters 6 and 7. By the time of Ezra, former leaders such as Zerubbabel, Joshua, Haggai and Zechariah had died. Without their leadership, Israel’s religious life became weak and its community life disordered. The only detailed information that the Bible gives of events during these years is found in the book of Esther.

Plans for reform (7:1-28)

Ezra was both a priest and a scribe. He had a thorough knowledge of the Jewish law and he was well respected in official circles in Persia. When he told the king of his plan to go to Jerusalem to reform the Jewish people, the king readily gave his approval (7:1-10).
In addition the king gave Ezra funds from the royal treasury to carry out his program (11-20), with the assurance of further funds from the Persian administration in Palestine should the need arise (21-24). He also gave Ezra the authority to appoint judges, set up courts and carry out punishments (25-26). The whole arrangement caused Ezra to praise God and gave him added confidence as he began his work (27-28).

Coffman's Commentaries on the Bible

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" 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.Ibid., p. 109.

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."Ibid., p. 112.

Smith's Bible Commentary

Chapter 7

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

Who is Longimanus of the secular history.

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

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

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

Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace, and at such a time. I make a decree, that all they of the people of Israel, and of his priests and Levites, in my realm, which are minded of their own freewill to go up to Jerusalem, go with you. Forasmuch as you are sent of the king, and of his seven counsellors, to enquire concerning Judah and Jerusalem, according to the law of thy God which is in your hand; and to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem, and all the silver and gold that you can find in all the province of Babylon, with the freewill offering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem: that you may buy speedily with this money bullocks, rams, lambs, with their meat offerings and their drink offerings, and offer them upon the altar of the house of your God which is in Jerusalem. And whatsoever shall seem good to thee, and to your brothers, to do with the rest of the silver and the gold, that do after the will of your God. The vessels also that are given thee for the service of the house of thy God, those deliver before the God of Jerusalem. And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king's treasure house. And I, even I Artaxerxes the king, do make a decree to all the treasurers which are beyond the river, that whatsoever Ezra the priest, the scribe of the law of the God of heaven, shall require of you, be it done speedily, unto an hundred talents of silver, and to an hundred measures of wheat, and to an hundred baths of wine, and to an hundred baths of oil, and salt without prescribing. Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath against the realm of the king and his sons? ( Ezra 7:12-23 )

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

And thou, Ezra, after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach them that know them not. And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment ( Ezra 7:25-26 ).

And Ezra said,

Blessed be the LORD God of our fathers, which hath put such a thing as this in the king's heart, to beautify the house of the LORD which is at Jerusalem: and hath extended mercy unto me before the king, and his counsellors, and before all the king's mighty princes. And [he said, Ezra said] I was strengthened as the hand of the LORD my God was upon me, and I gathered together out of Israel the chief men to go up with me ( Ezra 7:27-28 ).

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

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

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

Dr. Constable's Expository Notes

Artaxerxes’ decree 7:11-26

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

The king appointed Ezra as the person responsible to him for the affairs conducted in the Jewish community in Judah. He held a position in the Persian court equivalent to Secretary of State for Jewish Affairs. [Note: Whitcomb, p. 430; Bright, p. 370.] This decree encouraged any Jews in exile to return to their land (Ezra 7:12-13).

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

"We know from the Elephantine papyri that a whole colony of Jews lived in the south of Egypt. The greatest concentration of Jews, however, was in Babylon and vicinity." [Note: Fensham, The Books . . ., pp. 104-5.]

Elephantine stood on an island in the Nile River on the southern frontier of Egypt near modern Aswan. Artaxerxes’ decree promised provisions for the temple worship (Ezra 7:14-20), authorized Ezra to withdraw funds from the provincial treasury (Ezra 7:21-23; cf. Ezra 4:12), and permitted him to establish judicial and educational systems in Judah (Ezra 7:24-26). The reason Artaxerxes permitted all this was evidently so there would be peace and good will among his Jewish subjects, and so he might appease Yahweh’s wrath (Ezra 7:23).

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

"It was in 458, immediately after the fall of Memphis to the Greeks, that Ezra the Judean courtier was sent to Judea ’to enquire concerning Judah and Jerusalem’ (7, 14) and to reorganize and strengthen this traditional enemy of the Philistines. From the point of view of the Persian king a strong pro-Persian Judea was a major threat to the Greek coastal lifeline, and as long as the Greeks dominated the coast and Egypt he supported a strong Judean province headed by a Judean-Persian official and peopled by a pro-Persian population, most of whose families were hostages in Babylon and Persia. The war in Phoenicia continued with battles in Cyprus and Egypt until the peace of Callias in 448 B.C. which put an end to the war between Persia and Greece." [Note: Othniel Margalith, "The Political Role of Ezra as Persian Governor," Zeitschrift für die Alttestamentliche Wissenschaft 98:1 (1986):111.]

The "utensils" (Ezra 7:19) for the temple may have been some that Cyrus had overlooked (Ezra 6:5), or perhaps they were gifts from Artaxerxes. Probably Artaxerxes granted provisions for the exiles on their return to Jerusalem, not only for them after they had returned (Ezra 7:21-22). [Note: Fensham, The Books . . ., p. 106.] Jewish temple employees received special tax exemption (Ezra 7:24; cf. Ezra 2:43). Ezra was officially responsible to teach the Jews God’s Law (Ezra 7:25), and the king paid him to do so.

"Thus Ezra comes to Jerusalem as the real implementation of the Cyrus decree and his function is to establish an acceptable means of worship whereby Yahweh’s lordship over Judah and the whole world (in terms of the extravagance of the Cyrus decree) may be realized and the kingship of God reasserted." [Note: Dumbrell, p. 68.]

"Ezra’s interest and assigned task was thus not to build the country materially, as it had been with the first return [in 538 B.C.; Ezra 1:1] and would be again with the third [in 444 B.C.; Nehemiah 2:1], but to build the people socially and spiritually." [Note: Leon Wood, A Survey of Israel’s History, p. 396.]

Gill's Exposition of the Whole Bible

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

set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; such as God, in his great wisdom, directed to in his wise law to be appointed over the people, to judge righteous judgment; to inform them in all matters of controversy that might arise among them, and decide them according to it; and lead them into a greater and better knowledge of it,

Deuteronomy 16:18. Jarchi takes the word for "set" to be a comparative, and the sense to be, that the wisdom of Ezra was greater than the judges that judged the people, than them that knew the law:

and teach ye them that know them not; such people that were ignorant thereof; though the above writer interprets this of ignorant judges,

"the judge that knows not to judge, make him know judgment to do it.''

Henry's Complete Commentary on the Bible

      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 (Ezra 7:12; Ezra 7:12), a title which (it seems by this) Ezra valued himself by, and desired no other, no, not when he was advanced to the proconsular dignity. He reckoned it more his honour to be a scribe of God's law than to be a peer or prince of the empire. Let us observe the articles of this commission.

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

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

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

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

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

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

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

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

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