Ezra · Chapter 7

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

Verse 1. In the reign of Artaxerxes] This was Artaxerxes Longimanus, the seventh of whose reign chronologers place A.M. 3547, sixty-eight years after Cyrus had sent back Zerubbabel.-Calmet. See the introduction. 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 1 Chronicles 6:3, 4, &c., there are not less than twenty-two. We must therefore supply the deficient generations from the above place, between Amariah son of Meraioth, 1 Chronicles 6:7, and Azariah the son of Johanan, 1 Chronicles 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.

Verse 1. In the reign of Artaxerxes — The same of whom he speaks chap. 6:14. Ezra the son of Seraiah — Descended from him, but not immediately. For Seraiah, being high-priest when Jerusalem was taken was then slain by the Chaldeans, (2 Kings 25:18, 21,) at which time, it is likely, Ezra was not in being: but he was his grandson, or great-grand-son, and his descent is mentioned from him, because he was an eminent person, who flourished before the destruction of the temple, whereas Ezra’s father, if not also his grandfather, lived obscurely in captivity.

Verse 1. Ezra the son, or grandson of Seraiah. His genealogy was of the highpriests’ line in several ages; and the dignity of his birth might be one cause of his being so much noticed while in Babylon. It appears from the sixth chapter of the first of Chronicles, that he omits many of his ancestors who were of less note. Considering that Ezra was now a prince as well as a priest, it was proper to trace his birth.

EZRA’S GOING UP TO JERUSALEM, 1-10.

1. After these things — Fifty-seven years after the events narrated at the close of the last chapter. In the reign of Artaxerxes — In the seventh year of his reign, as appears from verses 7 and 8. So that between the sixth year of Darius Hystaspes, with which the last chapter closed, (vi, 15,) and the present date, fall the last thirty years of Darius, (for he reigned thirty-six years,) and the whole of Xerxes’ reign of twenty years, and the first seven years of this Artaxerxes, who was the son and successor of Xerxes the Great, the Ahasuerus of the Book of Esther. The Artaxerxes of this chapter and of the Book of Nehemiah is commonly known as Artaxerxes Longimanus. According to Ctesias, he was the youngest of three sons who survived Xerxes, and succeeded to the throne by assassinating his eldest brother, and taking advantage of the absence of the other, who was at the time satrap of Bactria. Troubles accompanied this irregular accession, and rebellions broke out in various parts of the empire, and it occupied all the first years of his reign to restore peace to his vast dominions. From all we can gather outside the Scriptures as to the character of Artaxerxes, he seems to have been a weak and irresolute prince. He reigned forty years, a longer period than that of any previous Persian king. Nehemiah (Nehemiah 5:14; 13:6) mentions his thirty-second year, which fact serves to show that he cannot be identified with Xerxes, as some have proposed, since Xerxes reigned but twenty years. Ezra, the distinguished priest and scribe, whose acts are recorded in the four following chapters of this book, was born and reared in exile, but by assiduous study had made himself a profound student and most competent scribe in the law of Moses.

EZRA’S GOING UP TO JERUSALEM, 1-10.

1. After these things — Fifty-seven years after the events narrated at the close of the last chapter. In the reign of Artaxerxes — In the seventh year of his reign, as appears from verses 7 and 8. So that between the sixth year of Darius Hystaspes, with which the last chapter closed, (vi, 15,) and the present date, fall the last thirty years of Darius, (for he reigned thirty-six years,) and the whole of Xerxes’ reign of twenty years, and the first seven years of this Artaxerxes, who was the son and successor of Xerxes the Great, the Ahasuerus of the Book of Esther. The Artaxerxes of this chapter and of the Book of Nehemiah is commonly known as Artaxerxes Longimanus. According to Ctesias, he was the youngest of three sons who survived Xerxes, and succeeded to the throne by assassinating his eldest brother, and taking advantage of the absence of the other, who was at the time satrap of Bactria. Troubles accompanied this irregular accession, and rebellions broke out in various parts of the empire, and it occupied all the first years of his reign to restore peace to his vast dominions. From all we can gather outside the Scriptures as to the character of Artaxerxes, he seems to have been a weak and irresolute prince. He reigned forty years, a longer period than that of any previous Persian king. Nehemiah (Nehemiah 5:14; 13:6) mentions his thirty-second year, which fact serves to show that he cannot be identified with Xerxes, as some have proposed, since Xerxes reigned but twenty years. Ezra, the distinguished priest and scribe, whose acts are recorded in the four following chapters of this book, was born and reared in exile, but by assiduous study had made himself a profound student and most competent scribe in the law of Moses.

Verse 3. The son of Azariah, the son of Meraioth — There are six generations omitted between Azariah and Meraioth, as before some were omitted between Seraiah and Ezra, which are to be supplied out of 1 Chronicles 6:7, &c.

EZRA’S GOING UP TO JERUSALEM, 1-10.

1. After these things — Fifty-seven years after the events narrated at the close of the last chapter. In the reign of Artaxerxes — In the seventh year of his reign, as appears from verses 7 and 8. So that between the sixth year of Darius Hystaspes, with which the last chapter closed, (vi, 15,) and the present date, fall the last thirty years of Darius, (for he reigned thirty-six years,) and the whole of Xerxes’ reign of twenty years, and the first seven years of this Artaxerxes, who was the son and successor of Xerxes the Great, the Ahasuerus of the Book of Esther. The Artaxerxes of this chapter and of the Book of Nehemiah is commonly known as Artaxerxes Longimanus. According to Ctesias, he was the youngest of three sons who survived Xerxes, and succeeded to the throne by assassinating his eldest brother, and taking advantage of the absence of the other, who was at the time satrap of Bactria. Troubles accompanied this irregular accession, and rebellions broke out in various parts of the empire, and it occupied all the first years of his reign to restore peace to his vast dominions. From all we can gather outside the Scriptures as to the character of Artaxerxes, he seems to have been a weak and irresolute prince. He reigned forty years, a longer period than that of any previous Persian king. Nehemiah (Nehemiah 5:14; 13:6) mentions his thirty-second year, which fact serves to show that he cannot be identified with Xerxes, as some have proposed, since Xerxes reigned but twenty years. Ezra, the distinguished priest and scribe, whose acts are recorded in the four following chapters of this book, was born and reared in exile, but by assiduous study had made himself a profound student and most competent scribe in the law of Moses.

EZRA’S GOING UP TO JERUSALEM, 1-10.

1. After these things — Fifty-seven years after the events narrated at the close of the last chapter. In the reign of Artaxerxes — In the seventh year of his reign, as appears from verses 7 and 8. So that between the sixth year of Darius Hystaspes, with which the last chapter closed, (vi, 15,) and the present date, fall the last thirty years of Darius, (for he reigned thirty-six years,) and the whole of Xerxes’ reign of twenty years, and the first seven years of this Artaxerxes, who was the son and successor of Xerxes the Great, the Ahasuerus of the Book of Esther. The Artaxerxes of this chapter and of the Book of Nehemiah is commonly known as Artaxerxes Longimanus. According to Ctesias, he was the youngest of three sons who survived Xerxes, and succeeded to the throne by assassinating his eldest brother, and taking advantage of the absence of the other, who was at the time satrap of Bactria. Troubles accompanied this irregular accession, and rebellions broke out in various parts of the empire, and it occupied all the first years of his reign to restore peace to his vast dominions. From all we can gather outside the Scriptures as to the character of Artaxerxes, he seems to have been a weak and irresolute prince. He reigned forty years, a longer period than that of any previous Persian king. Nehemiah (Nehemiah 5:14; 13:6) mentions his thirty-second year, which fact serves to show that he cannot be identified with Xerxes, as some have proposed, since Xerxes reigned but twenty years. Ezra, the distinguished priest and scribe, whose acts are recorded in the four following chapters of this book, was born and reared in exile, but by assiduous study had made himself a profound student and most competent scribe in the law of Moses.

EZRA’S GOING UP TO JERUSALEM, 1-10.

1. After these things — Fifty-seven years after the events narrated at the close of the last chapter. In the reign of Artaxerxes — In the seventh year of his reign, as appears from verses 7 and 8. So that between the sixth year of Darius Hystaspes, with which the last chapter closed, (vi, 15,) and the present date, fall the last thirty years of Darius, (for he reigned thirty-six years,) and the whole of Xerxes’ reign of twenty years, and the first seven years of this Artaxerxes, who was the son and successor of Xerxes the Great, the Ahasuerus of the Book of Esther. The Artaxerxes of this chapter and of the Book of Nehemiah is commonly known as Artaxerxes Longimanus. According to Ctesias, he was the youngest of three sons who survived Xerxes, and succeeded to the throne by assassinating his eldest brother, and taking advantage of the absence of the other, who was at the time satrap of Bactria. Troubles accompanied this irregular accession, and rebellions broke out in various parts of the empire, and it occupied all the first years of his reign to restore peace to his vast dominions. From all we can gather outside the Scriptures as to the character of Artaxerxes, he seems to have been a weak and irresolute prince. He reigned forty years, a longer period than that of any previous Persian king. Nehemiah (Nehemiah 5:14; 13:6) mentions his thirty-second year, which fact serves to show that he cannot be identified with Xerxes, as some have proposed, since Xerxes reigned but twenty years. Ezra, the distinguished priest and scribe, whose acts are recorded in the four following chapters of this book, was born and reared in exile, but by assiduous study had made himself a profound student and most competent scribe in the law of Moses.

V. 6. 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.

Verse 6. A ready scribe] ryjm rpws sopher machir does not merely signify a speedy writer or an excellent penman, but one who was eminently skilful in expounding the law. In this sense the word grammateuv, 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 [Persian] sophro chocimo, a wise scribe, or expounder.

Verse 6. This Ezra went up from Babylon — With the king’s consent and commission. And he was a ready scribe in the law of Moses — He is called a scribe, as Buxtorf observes in his Tiberias, not from writing and describing, but from declaring and explicating those things that are contained in the Scripture. For, as rps, sepher, signifies a book, so rpws, sopher, signifies one skilful and learned in that book, an interpreter and teacher out of it. And, there being no book comparable to the book of the law, therefore Sopher became a name of great dignity, and signified one that taught God’s law, and expounded it to his people. Thus, in the New Testament, the scribes were those who instructed the people in the law. It is said he was a ready scribe, because he was expert in the law, and understood it thoroughly, both in all things belonging to the priesthood, and to the civil power; in which he was so well versed, that he could give a ready account of any part of it. 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 in the church. This was the second time that Ezra came up from Babylon, for he came up at first with Zerubbabel, as we learn from Nehemiah 12:1, and probably returned to Babylon to persuade those who had staid behind to come up to Jerusalem, and to obtain some further assistance from the king. According to the hand of the Lord his God upon him — God not only stirred up Ezra to this undertaking, but was so favourable to him as to incline the king to give a gracious answer to his petition.

Ver. 6. Ezra—a ready scribe in the law of Moses. This is said in the third person, and might modestly be so said, compared with other scribes, who had not much opportunity of learning in Babylon. If otherwise, as bishop Watson notes in his answer to Thomas Paine, such parentheses might once have stood in the margin.

Verses 6, 11. See notice of his character and life at the close of chap. 10. Son of Seraiah — It is somewhat uncertain whether by this Seraiah we are to understand the immediate father of Ezra, or that distinguished ancestor who was chief priest at the destruction of the temple, and was slain by Nebuchadnezzar at Riblah. 2 Kings 25:18-21. His son Jehozadak went into exile, (1 Chronicles 6:15,) and, perhaps, had a son Seraiah, who was father of Ezra. It would be very natural, however, for Ezra, in here recording his genealogy, to pass over his immediate ancestors, as he certainly does omit the name of Jehozadak, and link himself at once to that ancestor with whom the acting priesthood at Jerusalem had been broken off. He aims in this record to give the main links of his ancestry back to Aaron, and a comparison with the record of his genealogy, given in 1 Chronicles 6:3-15, will show that he has passed over several other names there registered.

6. A ready scribe in the law of Moses — Not merely skilled as a copyist, the lowest function of a scribe, but a man thoroughly versed in the history and meaning of the law. From the time of the exile the office of scribe obtained among the Jews a character and worth that it never had before. From being a sort of secretary to the king, (see note on 2 Samuel 8:17,) he now came to be a professional student and expounder of the sacred books. The age of Ezra was a time when the exiles would be especially anxious to gather up and preserve the ancient laws, and all the sacred literature of their nation. The masses of the people had lost the use of the ancient language, and spoke the Aramaic. The times demanded a class of men competent to collect and transcribe the sacred books, and to explain what was difficult and obscure in them. Ezra seemed providentially raised up for this position and work, and, according to verse 10, “had prepared his heart to seek the law of the Lord, and to do it, and to teach in Israel statutes and judgments.” This ever after was the high office and work of the scribes in Israel, an order of men of which Ezra may be called the founder, and which superseded and took the place of the schools of the prophets (1 Samuel 10:5, note) of which Samuel was the founder. All his request — Ezra had probably asked the king for permission and authority to go up with a body of the exiles to Jerusalem. Perhaps he also made request for the silver and gold and other gifts which the king ordered to be given to him. Verses 14-22. According to the hand of the Lord… upon him — According as it was evident from his abilities and devotion to the law of his God, that he was a divinely-chosen instrument for some important mission.

Verse 7. There went up some of the children of Israel — This was the second company that went up to Jerusalem, consisting of such like persons as went up at first with Zerubbabel, Jeshua, and others, Ezra 2:2, 70. For, hearing the temple was rebuilt, and the worship of God restored, we may very well think many went along with Ezra, who had not such a strong motive to go at the first.

7. There went up — A list of the chief persons who accompanied Ezra to Jerusalem is given in Ezra 8:1-20. Singers… porters… Nethinim — Comp. Ezra 2:41-43, and the passages there referred to.

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

8. The fifth month — Ab, corresponding nearly with our August.

Verse 9. According to the good hand of his God upon him — There was great reason to acknowledge the favour and protection of God, in conducting them safe to Jerusalem; for the journey was long and difficult, and they had many impediments, (going with wives and children, flocks and herds,) and were not without enemies, by whom they were in danger of being waylaid. These, however, Ezra did not fear, but relied on the divine protection, as he told the king, Ezra 8:2, being inspired with supernatural courage and fortitude.

Ver. 9. The first day of the first month. He moved with forty two thousand people after the latter rain, travelled the circuitous route north of the Euphrates, and being heavily encumbered, we need not wonder that the journies occupied four months. From the river Ahava, as in chap. 8:31, they would leave Babylon to the south.

9. First… fifth month — So the journey occupied precisely four months — from April through July. But they tarried twelve days at the river of Ahava. Ezra 8:15, 21, 31.

V. 10. 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.

Verse 10. Ezra had prepared his heart] Here is a fine character of a minister of God: He prepares, הכינ hechin, he fixes, purposes, and determines, wbbl 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.

Verse 10. For Ezra had prepared his heart, &c. — He had set his mind and affections upon it, and made it his chief business. To seek the law of the Lord — To search and find out the true sense and meaning of it, and thence to learn what sins or errors were to be reformed, and what duties were to be performed. And to do it, and to teach in Israel — The order of things in this verse is very observable: first, he endeavours to understand God’s law and word, and that not for curiosity or ostentation, but in order to practice; next, he conscientiously 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.

10. Prepared his heart to seek the law — Or, set his heart to search the law. It had been the great aim and purpose of his life to be a student and expounder of the law. And the sequel shows how God honoured his efforts.

ARTAXERXES’S LETTER AND DECREE, 11-26.

V. 11. 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.

Verse 11. This is the copy of the letter that the King Artaxerxes gave unto Ezra — “It can hardly be supposed, but that some more than ordinary means were used to obtain so great a favour from Artaxerxes, as this commission was upon which Ezra went; and therefore we may suppose that it was granted at the solicitation of Esther; for this Artaxerxes was the Ahasuerus of Esther. She was become the best beloved of the king’s concubines, though not yet advanced to the dignity of queen; for, it being usual for the kings of Persia, on some particular days and occasions, to allow their women to ask what boons they pleased, it is not unlikely that, by the direction of Mordecai, upon some such occasion as this, Esther, though she had not discovered her kingdom and nation, might make this the matter of her request.” — Dodd. See also Pri., Ann. 459, and Le Clerc. Even a scribe of the words, &c. — The phrase seems emphatical, denoting 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.

Verses 6, 11. See notice of his character and life at the close of chap. 10. Son of Seraiah — It is somewhat uncertain whether by this Seraiah we are to understand the immediate father of Ezra, or that distinguished ancestor who was chief priest at the destruction of the temple, and was slain by Nebuchadnezzar at Riblah. 2 Kings 25:18-21. His son Jehozadak went into exile, (1 Chronicles 6:15,) and, perhaps, had a son Seraiah, who was father of Ezra. It would be very natural, however, for Ezra, in here recording his genealogy, to pass over his immediate ancestors, as he certainly does omit the name of Jehozadak, and link himself at once to that ancestor with whom the acting priesthood at Jerusalem had been broken off. He aims in this record to give the main links of his ancestry back to Aaron, and a comparison with the record of his genealogy, given in 1 Chronicles 6:3-15, will show that he has passed over several other names there registered.

6. A ready scribe in the law of Moses — Not merely skilled as a copyist, the lowest function of a scribe, but a man thoroughly versed in the history and meaning of the law. From the time of the exile the office of scribe obtained among the Jews a character and worth that it never had before. From being a sort of secretary to the king, (see note on 2 Samuel 8:17,) he now came to be a professional student and expounder of the sacred books. The age of Ezra was a time when the exiles would be especially anxious to gather up and preserve the ancient laws, and all the sacred literature of their nation. The masses of the people had lost the use of the ancient language, and spoke the Aramaic. The times demanded a class of men competent to collect and transcribe the sacred books, and to explain what was difficult and obscure in them. Ezra seemed providentially raised up for this position and work, and, according to verse 10, “had prepared his heart to seek the law of the Lord, and to do it, and to teach in Israel statutes and judgments.” This ever after was the high office and work of the scribes in Israel, an order of men of which Ezra may be called the founder, and which superseded and took the place of the schools of the prophets (1 Samuel 10:5, note) of which Samuel was the founder. All his request — Ezra had probably asked the king for permission and authority to go up with a body of the exiles to Jerusalem. Perhaps he also made request for the silver and gold and other gifts which the king ordered to be given to him. Verses 14-22. According to the hand of the Lord… upon him — According as it was evident from his abilities and devotion to the law of his God, that he was a divinely-chosen instrument for some important mission.

Verse 12. Artaxerxes, king of kings] This letter, from the beginning of this verse to the end of Ezra 7:12-26, is in the Aramitic or Chaldee language.

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

Verse 12. Unto Ezra the priest, a scribe of the law of the God of heaven — Or, as the Hebrew may be rendered, a perfect scribe of the law, &c., a title which, it seems, Ezra delighted in, and desired no other; no, not when he was advanced to the proconsular dignity, and made the governor of a province. He reckoned it more to his honour to be a scribe of God’s law than to be a peer or prince of the empire.

12. King of kings — See note on 2 Kings 18:19. Unto Ezra — So this decree was at the same time a letter of authority to Ezra. Perfect peace — The word peace is improperly supplied by our translators. It is better to take the word perfect as an epithet of Ezra, and construe it as an adjective relating to the previous word scribe. As a scribe of the law of the God of heaven Ezra was perfect; that is, thoroughly skilled and accomplished; perfectly versed in it. And at such a time — Rather, and so forth. See on Ezra 4:10.

Verse 13. Their own free-will] None shall be forced either to go or to stay. He who loves his God will avail himself of this favourable opportunity.

V. 14. 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.

Verse 14. His seven counsellors] It is very likely that the privy counsel of the king consisted of seven persons simply. The names of these seven counsellors or chamberlains may be found in the book of Esther, Esther 1:10.

Verse 14. And of his seven counsellors — His chief nobles and officers of state; of whom see Esther 1:10, 14. This decree, being made by their advice, had the greater authority. To inquire concerning Judah according to the law of thy God — To make inquiry into all abuses and deviations from your law, and to redress them. Which is in thy hand — With which thou art very conversant, and in which thou art well skilled. It may seem strange that the edict should be drawn up in this manner, as it is more in the style of a Jewish supreme governor than of a heathen king; but it is not improbable that Ezra, being in such favour in the Persian court, might get the edict drawn up in the manner and words which he thought would be most proper for the purposes for which he had obtained it.

Ver. 14. His seven counsellors. Seven satraps having conspired against Smerdis the usurper and slain him, the kings who succeeded to the throne were, in honour of this heroic deed, surrounded by seven counsellors, who possessed the first honours of the empire.

14. His seven counsellors — Seven seems to have been a favourite and sacred number among the Persians as among the Jews. “Besides the royal family itself — or clan of the Achaemenidae — there were six great houses which had a rank superior to that of all the other grandees. According to Herodotus these houses derived their special dignity from the accident that their heads had been fellow-conspirators with Darius Hystaspes, (Herod., 3:84;) but there is reason to suspect that the rank of the families was precedent to the conspiracy in question, certain families conspiring because they were great, and not becoming great because they conspired. At any rate, from the time of Darius I., there seem to have been seven great families, including that of the Achaemenidae, whose chiefs had the privilege of free communication with the monarch, and from which he was legally bound to choose his legitimate wives. The chiefs appear to have been known as ‘the seven princes,’ or the ‘ seven counsellors,’ of the king. Esther 1:14. They sat next to him at public festivals; they were privileged to tender him their advice whenever they pleased, (Herod., 3:84, 118;) they recommended important measures of state, and were, in part, responsible for them; they could demand admission to the monarch’s presence at any time, unless he were in the female apartments; they had precedence on all great occasions of ceremony, and enjoyed a rank altogether independent of office. Sometimes — perhaps most commonly — they held office; but they rather conferred a lustre on the position which they consented to fill, than derived any additional splendour from it.” — RAWLINSON, Ancient Monarchies, vol. iii, p. 223. To inquire concerning Judah — It would seem that Ezra had received some intimation of irregularities among the Jews at Jerusalem, and of their ignorance and neglect of the law, and had asked authority from the king to go and inquire about the matter, and, if possible, rectify it. In thine hand — In thy possession. Compare verse 25, where the wisdom of God is spoken of as in the hand of Ezra.

Verses 15, 16. Which the king and his counsellors have freely offered unto the God of Israel — This shows that they had a high opinion of the God of Israel, and were desirous of his favour. And all the silver and gold that thou canst find — That is, procure, as jkv, shechach, often signifies. Whatsoever thou canst get of my subjects, by way of free gift. With the free-will-offering of the people — Namely, of Israel.

V. 16. Find-Procure, as that word is used, Genesis 6:8 26:12 Psalm 84:3. Whatsoever thou canst get of my subjects by way of free gift. The people-Of Israel.

Verse 16. And all the silver and gold] The king and his counsellors had already made a present to the house of the God of Israel; and Ezra is now empowered to receive any contribution which any of the inhabitants of the province of Babylon may think proper to give.

Verses 15, 16. Which the king and his counsellors have freely offered unto the God of Israel — This shows that they had a high opinion of the God of Israel, and were desirous of his favour. And all the silver and gold that thou canst find — That is, procure, as jkv, shechach, often signifies. Whatsoever thou canst get of my subjects, by way of free gift. With the free-will-offering of the people — Namely, of Israel.

16. That thou canst find in all… Babylon — That is, all that can be found in hands ready to contribute for the temple at Jerusalem — all that Ezra could collect in any part of Babylon.

Verse 18. After the will of your God] He gave them the fullest liberty to order every thing according to their own institutions, binding them to no form or mode of worship.

19. The vessels — Gold and copper basins, and the like, which had been contributed by Persians or Israelites. Compare Ezra 8:25-27. The vessels mentioned in Ezra 1:7 were those which had been taken from Jerusalem, and that act of Cyrus was a restoration of what belonged to the temple. But the vessels here mentioned were an additional contribution to the treasures of the temple, and were the gifts, chiefly, of the king and his counsellors.

Verse 20. Whatsoever more shall be needful for the house of thy God — Toward the reparation, or adorning, or completing of it.

21. All the treasurers… beyond the river — The Persian system of finance provided for a royal treasury in every province.

Verse 22. 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.

Verse 22. Salt, without prescribing how much — He limits all the other expenses, except salt, which was of low price, and of very common and necessary use in all their sacrifices; and therefore, since he would not have any sacrifice hindered, he did not prescribe any measure of it, but permitted them to take as much as they found necessary. The sum here ordered, in silver, amounts to thirty-five thousand three hundred pounds sterling; the wheat to eight hundred bushels; the wine to twelve or thirteen hogsheads; and the oil to the same quantity, which shows the princely liberality of Artaxerxes.

Ver. 22. A hundred measures of wheat. Hebrews zyrwk corizt. From the root kôr, Latin, corus; a dry measure, containing ten ephahs, about the load of an ass. Our miners use the word for the côr, or corf, in which they draw up coals from the bottom of the pit. The wheat, wine &c. were for the workmen.

22. A hundred talents of silver — About one hundred and sixty-six thousand dollars. A hundred measures of wheat — Or a hundred cors, about one thousand one hundred bushels. A hundred baths — Nearly eight hundred and seventy-five gallons, or more than fifteen hogsheads. Salt without prescribing — “The enemies of God’s Church had before said that they were salted with the salt of the palace, (Ezra 4:14, margin,) but now the king’s decree gives salt without measure to Ezra and his company.” — Wordsworth.

Verse 23. Why should there be wrath] As he believed he was appointed by the Almighty to do this work, he therefore wished to do it heartily, knowing that if he did not, God would be displeased, and that the kingdom would be cut off from him or his posterity.

Verse 23. Whatsoever is commanded by the God of heaven, let it be diligently done — Here Jacobus Capellus cries out in a kind of rapture, “O, words to be written upon the palaces of kings, in golden letters, and engraven on the minds of all, with a style of adamant! For they express an exceeding great sense of God, and of his supreme authority, and the regard due to him from the greatest kings and potentates.” It appears from this verse, that Ezra had informed Artaxerxes that the God of Israel had appointed and given his people certain laws, according to which he was to be worshipped, and therefore the edict enjoins these laws to be exactly observed. 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. He discerned his duty in this matter, and the danger of incurring God’s displeasure if he neglected it, partly by the light of nature, and principally by the information of Ezra. The neglect and contempt of religion brings 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.

23. Why should there be wrath — From this remark it may be naturally inferred that the king had been led by words of Ezra, or of some other Jew, to fear the wrath of God against him if he did not favour these exiles. Perhaps he had been led to regard the troubles and rebellions that had recently taken place in his empire (see note on verse 1) as tokens of Divine anger against him. At any rate, he now seeks to avoid any further judgments of the kind by timely kindness toward the people of Jehovah.

Verse 24. It shall not be lawful to impose toll] As these persons had no private revenues, it would have been unreasonable to have laid them under taxation.

Verse 24. It shall not be lawful to impose tolls, &c. — Thus he discharged all the ministers of religion, from the greatest of the priests to the least of the Nethinims, from paying taxes to the government, and made it unlawful for the king’s officers to impose any taxes on them. This was putting a great honour upon them, as free denizens of the empire, and would gain them respect as favourites of the crown, at the same time that it gave them liberty to attend on their ministry with freedom and cheerfulness.

24. Toll, tribute, or custom — See note on Ezra 4:13.

V. 25. 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.

Verse 25. After the wisdom of thy God in thy hand — That is, which God hath put into thy heart, and which appears in the works of thy hand. Wisdom is sometimes ascribed to the hand, as Psalm 78:72. Or, by the wisdom of God, he means the law of God, which was said to be in his hand, verse 14. Set magistrates and judges, which may judge all the people, &c. — All the Jews on that side of the river. All such as know the laws of thy God — All that professed the Jewish religion were to be under the jurisdiction of these judges; which intimates that they were exempt from the jurisdiction of heathen magistrates. It was a great favour to the Jews to have such magistrates of themselves, and especially of Ezra’s nomination. And teach ye them that know them not — They were to instruct in the laws of God those that were ignorant of them, whether Jews or others, which implies that he had no objection to their making proselytes to the Jewish religion.

25. Set magistrates and judges — Hereby Ezra was commissioned with authority to appoint all officers of the State. The fact indicates that the new community at Jerusalem had fallen into great irregularities.

V. 26. Let judgment-What could David himself, as king, have done more, for the honour of God, and the furtherance of religion?

Verse 26. Whether it be unto death] These include almost every species of punishment which should be inflicted on culprits in any civilized state. With this verse the Chaldee part of this chapter ends.

Verse 26. Whosoever will not do the law of thy God, &c. — They were not allowed to make new laws, but were to see the law of God duly executed, (which is here made the law of the king,) and therefore were intrusted with the sword, 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?

Ver. 26. Let judgment be executed—unto death. The scale of four degrees of punishment corresponds with the degrees of crime, which intimates that justice was accurately administered in the Persian empire.

26. Unto death… banishment… confiscation… imprisonment — All modes of punishment which any highly civilized State may practice.

V. 27. Blessed, &c.-Ezra cannot proceed in his story, without inserting this thankful acknowledgment of God’s goodness to him and the people.

Verse 27. Blessed be the Lord God of our fathers, &c. — Ezra cannot proceed in his story without inserting this thankful acknowledgment to God’s goodness to him and the people. Which hath put such a thing as this into the king’s heart — God can and frequently does put things into men’s hearts which would not rise there of themselves, and that both by his providence and by his grace. If any good appear to be in our own hearts, or in the hearts of others, we must acknowledge it was God that put it there, and must bless him for it, for it is he that worketh, in us both, to will and to do that which is good.

EZRA’S THANKSGIVING, 27, 28.

27. Blessed be the Lord — Ezra appropriately appends to the royal document his thanksgiving to God for the favour shown him and his people by the granting of the decree to beautify the house of the Lord. This utterance of praise is evidence of his profound piety and entire devotion to the service of God.

V. 28. 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.

Verse 28. And I was strengthened] In what the king decreed he saw the hand of God; he therefore gave him the praise, and took courage. There is a most amiable spirit of piety in these reflections. Ezra simply states the case; shows what the king had determined, and tells what he said; and then points out the grand agent in the whole business-it was the Lord God of his fathers. Thus God had put it into the king’s heart to beautify the house of Jehovah; and, as that house was built for the salvation of the souls of men, he gives God praise for putting it into the king’s heart to repair it: he who loves God and man will rejoice in the establishment of the Divine worship, because this is the readiest way to promote the best interests of man. EZRA

Verse 28. And hath extended mercy to me, &c. — The king, in the honour he did Ezra, we may suppose, had an eye to his merits, and preferred him because he judged him to be an intelligent, dis-interested, and upright man: but he himself ascribes his elevation purely to God’s mercy. And I was strengthened — Endowed with courage and ability to undertake the services; as the hand of the Lord my God was upon me — To direct and support me. If God gives us his hand, we are bold and cheerful, if he withdraws it, we are weak as water. Whatever service we are enabled to do for God and our generation, God must have all the glory of it.

EZRA’S THANKSGIVING, 27, 28.

27. Blessed be the Lord — Ezra appropriately appends to the royal document his thanksgiving to God for the favour shown him and his people by the granting of the decree to beautify the house of the Lord. This utterance of praise is evidence of his profound piety and entire devotion to the service of God.