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Ezr 7:1-10. EZRA GOES UP TO JERUSALEM.
1, 2. in the reign of Artaxerxes--the Ahasuerus of Esther.
6. This Ezra . . . was a ready scribe in the law of Moses--The term
"scribe" does not mean merely a penman, nor even an attorney well
versed in forms of law and skilled in the method of preparing public or
private deeds. He was a rabbi, or doctor, learned in the Mosaic law,
and in all that related to the civil and ecclesiastical polity and
customs of the Hebrew people. Scribes of this description possessed
great authority and influence (compare
8. he came to Jerusalem in the fifth month--that is, corresponding to the end of our July or beginning of our August. As he left Babylon on the Jewish New Year's Day (Ezr 7:9), the journey must have occupied not less than four months (a long period), but it was necessary to move at a slow pace and by short, easy stages, as he had to conduct a large caravan of poor people, including women, children, and all their household gear (see on Ezr 8:24).
10. Ezra had prepared his heart to seek the law of the Lord, &c.--His reigning desire had been to study the divine law--its principles, institutions, privileges, and requirements; and now from love and zeal, he devoted himself, as the business of his life, to the work of instructing, reforming, and edifying others.
Ezr 7:11-26. GRACIOUS COMMISSION OF ARTAXERXES.
11. this is the copy of the letter that the king Artaxerxes gave--The measure which this document authorized, and the remarkable interest in the Jews displayed in it, were most probably owing to the influence of Esther, who is thought to have been raised to the high position of queen a few months previous to the departure of Ezra [HALES]. According to others, who adopt a different chronology, it was more probably pressed upon the attention of the Persian court by Ezra, who, like Daniel, showed the prophecies to the king; or by some leading Jews on his accession, who, seeing the unsettled and disordered state of the colony after the deaths of Zerubbabel, Jeshua, Haggai, and Zechariah, recommended the appointment of a commission to reform abuses, suppress disorder, and enforce the observance of the law.
12. Artaxerxes, king of kings--That title might have been assumed as,
with literal truth, applicable to him, since many of the tributary
princes of his empire still retained the name and authority of kings.
But it was a probably a mere Orientalism, denoting a great and powerful
prince, as the heaven of heavens signified the highest heaven, and
vanity of vanities, the greatest vanity. This vainglorious title was
assumed by the kings of Assyria, from whom it passed to the sovereigns
14. sent of the king, and of his seven counsellors--This was the fixed number of the privy council of the kings of Persia (Es 1:10, 14). The document describes, with great clearness and precision, the nature of Ezra's commission and the extent of power and prerogatives with which he was invested. It gave him authority, in the first place, to organize the colony in Judea and institute a regular government, according to the laws of the Hebrew people, and by magistrates and rulers of their own nation (Ezr 7:25, 26), with power to punish offenders by fines, imprisonment, exile, or death, according to the degree of their criminality. Secondly, he was empowered to carry a large donation in money, partly from the royal treasury and partly raised by voluntary contributions among his countrymen, to create a fund out of which to make suitable provision for maintaining the regular worship of God in Jerusalem (Ezr 7:16, 17). Thirdly, the Persian officers in Syria were commanded to afford him every assistance by gifts of money within a certain specified limit, in carrying out the objects of his patriotic mission (Ezr 7:21).
22-24. an hundred talents of silver--£22,000 according to the rate of the silver talent of Babylon. Fourthly, Artaxerxes gave his royal sanction in the establishment of the divine law, which exempted priests and Levites from taxation or tribute and confirmed to them the exclusive right to officiate in the sacred services of the sanctuary. And, finally, in the expression of the king's desire for the divine blessing upon the king and his government (Ezr 7:23), we see the strong persuasion which pervaded the Persian court, and had been produced by the captivity of the Hebrew people, as to the being and directing providence of the God they worshipped. It will be observed, however, that the commission related exclusively to the rebuilding of the temple--not of the walls. The Samaritans (Ezr 4:20-22) had succeeded in alarming the Persian court by their representations of the danger to the empire of fortifying a city notorious for the turbulent character of its inhabitants and the prowess of its kings.
Ezr 7:27, 28. EZRA BLESSES GOD FOR THIS FAVOR.
27. Blessed be the Lord God of our fathers--This devout thanksgiving is in unison with the whole character of Ezra, who discerns the hand of God in every event, and is always ready to express a pious acknowledgment for the divine goodness.