EXPOSITION
THE DECREE OF ARTAXERXES WITH RESPECT TO EZRA (Ezra 7:11-15). The present decree was of the nature of a firman granted to an individual. It embodied, in the first place, a certain number of provisions which were temporary. Of this character were—
1. the permission accorded to all Persian subjects of Israelite descent to accompany Ezra to Jerusalem (verse 13);
2. the commission to Ezra to convey to Jerusalem certain offerings made by the king and his chief courtiers to the God of Israel (verses 15, 19);
3. the permission given him to convey to Jerusalem the free-will offerings of Jews and others resident in Babylonia (verse 16);
4. permission to Ezra to draw on the royal treasury to the amount of a hundred talents of silver, a hundred measures of wheat, a hundred "baths" of wine, a hundred "baths" of oil, and salt to any amount (verse 22); and,
5. an indefinite commission to "inquire" (verse 14).
Besides these temporary enactments, the decree contained certain provisions of a more permanent nature.
1. Ezra was invested with the chief authority over the whole district "beyond the river," and was commissioned to appoint all the subordinate "magistrates and judges" (verse 25).
2. He was authorised to enforce his decisions by the penalties of imprisonment, confiscation of goods, banishment, and even death itself (verse 26).
3. An exemption from taxation of every kind was granted to all grades of the sacerdotal order—to the priests, the Levites, the singers, the porters, the Nethinim, and the lowest grade of "ministers"—to all, in fact, who were engaged in the performance of any sacred function connected with the temple (verse 24). This last provision was absolutely permanent, and probably continued in force down to the close of the empire.
The copy of the letter that the king … gave to Ezra. This decree, as already observed, was a private firman, one copy of which only was made, which was presented to Ezra, and was his authority for doing certain things himself, and for requiring certain acts of others. The priest. This is implied in the genealogy (verses 1-5), but not directly stated elsewhere by Ezra himself. Nehemiah, however, designates him similarly (Ezra 8:2, Ezra 8:9). His most usual title is the "scribe." A scribe of the words of the commandments of the Lord. Not so much a writer as an expounder (see above, verse 10).
Artaxerxes, king of kings. "King of kings, kkshayathiya khshaya-thiyanam," an equivalent of the modern shahinshah, was a recognised title of the Persian monarchs, and is found in every Persian inscription of any considerable length. It was a title that had been used occasionally, though not at all frequently, by the Assyrian monarchs, and naturally expressed the fact that those monarchs for the most part maintained the native princes on the thrones of the countries which they conquered (see Isaiah 10:8). It was less appropriate to the Persians, whose empire was in the main satrapial, but still had a basis of truth to rest upon, since the Persian monarch had always a certain number of tributary kings under him. The Parthian kings took the title from the time of Mithridates I.; and from them it passed to the Sassanians, who style themselves malkan malka, from first to last, upon their coins. The God of heaven. On this favourite Persian expression see comment on Ezra 1:2. Perfect peace. There is nothing in the Chaldee original in any way corresponding to "peace;" and the participle passage being translated as in the margin of the A. V.—"to Ezra the priest, a perfect scribe of the law of the God of heaven." And at such a time. Rather, "and so forth," as in Ezra 4:10, Ezra 4:11, Ezra 4:17.
All they of the people of Israel. The decree of Artaxerxes is as wide in its terms as the proclamation of Cyrus (Ezra 1:3), and gives permission not to the Jews only, but to all Israelites of whatever tribe, to accompany Ezra to Jerusalem. That Israelites of all the tribes actually went up to Jerusalem on the occasion seems indicated by the "twelve bullocks for all Israel," which those who returned with Ezra offered on their arrival to the "God of Israel" (see Ezra 8:35).
Ezra received his commission from the king, and from his seven counsellors, who thus seem to occupy an important position in the Persian state. They are commonly identified with the "seven princes of Persia and Media," mentioned in Esther (Esther 1:14), "which saw the king's face," and "sate first in the kingdom." A conjecture, which, though not unreasonable, cannot be said to be substantiated, connects the "seven counsellors" with the seven great Persian septs, or families, which had privileges beyond the rest, and among them the right of unrestricted access to the royal presence ('Herod.,' 3.84). The commission which Ezra received is described in this verse as one to inquire concerning Judah and Jerusalem; but the subject-matter of the inquiry is not mentioned. He can scarcely have been sent to make inquiry whether the law of Moses was observed or no, since that was certainly not a matter with which the Persian government would concern itself. Probably he was to inquire generally into the material prosperity of the province, and to report thereon.
And to carry the silver and gold, which the king and his counsellors have freely offered. Large sums in specie had in ancient times to be remitted from one country to another under escort. The roads were never safe from robbers; and the more considerable the remittance, the greater the danger of its being intercepted. We hear of its being usual to protect the treasure annually remitted to Jerusalem from Babylon in Roman times by an escort of above 20,000 men (see Joseph; 'Ant. Jud.,' 18:9, § 1). The God of Israel, whose habitation is in Jerusalem. No more seems to be meant by "habitation" here than by "house" in Ezra 1:2, Ezra 1:3. Artaxerxes does not regard Jehovah as a local God.
All the silver and gold that thou canst find. Rather, "that thou canst obtain"—"all that thou canst get my other subjects to give thee." Compare the proclamation of Cyrus (Ezra 1:4, Ezra 1:6).
That thou mayest buy speedily with this money bullocks, etc. The primary application of the money sent by Ezra was to be the maintenance of the Jewish ritual in its full splendour. The residue was, however, to be employed in any way that Ezra, acting under Divine guidance, might direct (see below, verse 18). Apparently, this residue was actually employed on beautifying the temple (see verse 27).
The vessels also. It does not appear that these were sacred vessels belonging to the temple, like those which Cyrus had intrusted to Zerubbabel for restoration to the house of God. Rather, it would seem, they were a part of the voluntary "offering" mentioned in Ezra 7:15, in which they are distinctly included (Ezra 8:25-15). We may perhaps conclude that the vessels sent with Zerubbabel had proved insufficient in number for the great festivals.
Whatever more shall be needful. Here the terms of the firman are very wide indeed, and authorise apparently an unlimited application of the royal revenue, or, at any rate, of the revenue of the province, to any purpose in any way connected with the temple. Probably it was expected that Ezra's own discretion would act as a restraint. If this failed, the royal treasurers would see that the amounts specified in verse 22 were not exceeded. The king's treasure-house is not the royal treasury at Susa, to which the tribute went up from the various provinces, but the local treasury of Judaea or Syria, to which the Jews made their remittances, and on which Ezra was now authorised to draw. Such local treasuries existed of necessity under a satrapial system.
Unto a hundred talents of silver. At the lowest estimate of the Jewish silver talent, this would be a permission to draw on the royal treasury to the amount of £24,000 sterling. If we adopt the views of Mr. R.S. Peele ('Dict. of the Bible, Articles, MONEY and WEIGHTS AND MEASURES), it would authorise drawing to the amount of £40,000. A hundred measures of wheat. Literally, "a hundred cors of wheat," as given in the margin. The cor is variously estimated, at 44.25 gallons and at 86.67 gallons. It contained ten baths. Orders on the treasury for so much wheat, wine, oil, and salt sound strangely in modern ears; but were natural enough in the Persian system, where taxation was partly in kind, and every province had to remit to the court the choicest portion of its produce. Wine, corn, oil, and salt were all of them produced abundantly in Palestine, which was "a land of corn and wine, a land of bread and vineyards, a land of off olive, and of honey" (2 Kings 18:32), and which, in the region about the Dead Sea, abounded with salt.
Why should there be wrath against the realm? In the seventh year of Artaxerxes Longimanns there was "wrath against the realm" of Persia in a very dangerous quarter, viz; Egypt. Egypt had revolted from the Persians in b.c. 460, and in the following year, with the assistance of the Athenians, had driven the last Persian out of the country. A vain attempt was made by an embassy to Sparta, towards the close of b.c. 459, to force Athens to recall her troops. In b.c. 458, Artaxerxes' seventh year, it was resolved that a Persian force should attempt the recovery of the revolted country. Artaxerxes gives his firman to Ezra when this expedition is preparing to start, and partly alludes to the past "wrath," shown in the success of the rebels, partly deprecates any further visitation. Without pretending to penetrate the Divine counsels, it may be noticed that from the year b.c. 458 things went well for the Persians in Egypt. Memphis was recovered in that year or the next; and in b.c. 455 the Athenians were finally defeated, and the province recovered. The king and his sons. This mention of the "sons" of Artaxerxes has been regarded as a proof that the Artaxerxes of Esther was Mnemon, and not Longimanus (Patrick). But it is quite a gratuitous supposition that Longimanus, who had attained to manhood before he ascended the throne, had no sons in the seventh year of his reign. Ultimately he left behind him eighteen sons (Ctesias, 'Exc. Pers.,' § 44).
We certify you. The use of the plural is curious. Hitherto the king has made every permission and command to rest on his own sole authority (see Ezra 7:12, Ezra 7:13, Ezra 7:21). Now that he reaches the most important point in the whole of his decree—the permanent exemption of a large part of the people from liability to taxation of any kind, his style changes, and he says, "We certify you." Perhaps he speaks in the name of himself and his successors; or possibly he means to say that in this matter he has asked and obtained the assent and consent of his council (compare Ezra 7:28). Or ministers. Rather, "and ministers." It is generally allowed that the word here translated "ministers" is not applied to the Nethinim, but to that still lower grade of attendants in the sanctuary called "Solomon's servants" in Ezra 2:55-15, and Nehemiah 7:57-16. It shall not be lawful to impose toll, tribute, or custom upon them It may be suspected from this proviso that the Persians exempted from taxation their own (Magian) priests, though of this there is no other evidence. But they would scarcely have placed a foreign priesthood on a higher level of favour than their own.
And thou, Ezra. This conclusion would be by itself sufficient to remove the document out of the ordinary category of "decrees" or "edicts," and to render it, what it is called in verse 11, nishtevan, "a letter." After the wisdom of thy God, that is in thy hand. i.e. "that is in thy possession." Set magistrates and judges. Both the words used are derived from roots signifying "to judge," and it is difficult to draw any distinction between them. The one translated "magistrates" is that which gives its title to the Book of "Judges." Which may judge all the people that are beyond the river, all such as know the laws of thy God. The latter clause is probably intended to be limitative of the former, and to consign to Ezra's government only the Jewish portion of the population, in which, however, are to be reckoned the proselytes (see comment on Ezra 6:21). And teach ye them that know them not. As the other inhabitants of Syria were not Zoroastrians, but idolaters, Ezra was given free permission to spread his religion among them.
Finally, to Ezra is intrusted distinctly the civil government of the Jewish people, with power to fine, imprison, banish, or put to death offenders, as he may think right. These powers were always intrusted by the Persians to the civil administrators of provinces, who were autocrats within their respective territories, and responsible to the king alone for the exercise of their authority.
EZRA'S THANKSGIVING ON RECEIPT OF ARTAXERXES' LETTER (Ezra 7:27, Ezra 7:28). With an abruptness that may appear strange, but which has many parallels in the works of Oriental writers, Ezra passes without a word of explanation from Artaxerxes' letter to his own thanksgiving upon the receipt of it. Compare the interjectional prayers of Nehemiah (Nehemiah 4:4; Nehemiah 5:19; Nehemiah 6:9, Nehemiah 6:14, etc.).
Having concluded the important document, which he has transcribed, and not translated, and which is consequently in the Chaldee dialect, Ezra now resumes the use of the more sacred Hebrew, and henceforth employs it uninterruptedly to the close of his narrative. The form of his thanksgiving a little resembles that of David in 1 Chronicles 29:10. The Lord God of our fathers is an unusual phrase, only elsewhere employed by David (1 Chronicles 29:18) and Jehoshaphat (2 Chronicles 20:6). "God of our fathers" is more common, being found in Deuteronomy (Deuteronomy 26:7) and Acts (Acts 3:13; Acts 5:30), as well as in Chronicles frequently. Which hath put such a thought as this in the king's heart. Compare Acts 1:1. and 6:22. All thoughts favorable to the Jews are regarded by Ezra as impressed upon the hearts of heathen kings by the direct action of God. To beautify. Or "adorn." Ezra gathers from the general tenor of the king's letter that the adornment of the temple is his main object (see comment on verse 17).
Hath extended mercy unto me before the king. i.e. "hath given me favour in the king's sight"—"hath made him graciously disposed towards me" (see Ezra 7:6). And his counsellors and … princes. Compare the comment on Ezra 7:14. The "counsellors" and "princes" are the same persons.
HOMILETICS
The reformer's commission.
The insertion here of this decree of Artaxerxes at length, and in its original Chaldee form, is in more or less close keeping with the earlier parts of this book (Ezra 1:2-15; Ezra 4:11-15, Ezra 4:17-15; Ezra 5:6-15; Ezra 6:3-15); and furnishes an argument, therefore, strongly in favour of the unity of authorship of the whole book. It is also in keeping with the character of Ezra himself. As a special student of God's written law, he would naturally think much and make much of the very letter of the written decree of those who ruled in God's name (John 19:22; Romans 13:1, Romans 13:2). Turning now to our special subject here, viz; the contents of this document itself, we find them such as to present Ezra to us yet further as the central figure of this last part of the book; and that under two principal aspects, viz.,
(1) before the king Artaxerxes himself; and,
(2) through the king's orders, before the world.
I. BEFORE THE KING. It is evident, from the nature of the case, as also from a comparison of the end of verse 23 with 27, that this decree was not wholly spontaneous on the part of the king. We also gather from verses 14 and 28, that when Ezra preferred the "request" spoken of, it was in a special audience of state. There are several things, therefore, under this aspect that we may note of Ezra at this time.
1. His courage. It was never a light thing, and not always a safe thing, for any man, and especially for one of a nation of captives, to stand and speak there (comp. Proverbs 16:14; Nehemiah 2:2; Esther 4:11, end of Esther 4:16, etc.). Also,
2. His faithfulness. Whence that acknowledgment on the part of this king and his council verse 25) of the "wisdom" of Ezra's God; that special respect for the "law" of the same God (verses 11, 14, 21, 25, 26); also, perhaps, that special acquaintance, as in the case of Darius in Ezra 6:9, of what was required for Jehovah's sacrifices (Ezra 6:22); and that notable fear of his judgments (verse 23; comp. Ezra 6:10)—except in part, at least, from Ezra's previous words on these points (see also what is said afterwards in Ezra 8:22). These many widely-scattered points of reflected light argue some common source of light of much size and potency. Not a little light had there been from him to them, before so much in so public a manner from them to him.
3. His patriotism. Why was all this said and asked? Why so much as this so freely risked? For Jerusalem's and Israel's sake. It was in going to Judah and Jerusalem (verse 14), and in the welfare of God's people (verse 25), that he was known to be interested. All that is offered him turns upon this, because all that he requested, and all the arguments by which he had supported his request, had previously turned on it too. It is thus, therefore, that we must think of this Ezra pleading at this time, before those who then ruled the world, on behalf of a captive people, and in the name (to his hearers) of a strange divinity. The history is silent as to what particular occasion led to his doing so (contrast case of Nehemiah 1:2, Nehemiah 1:3; Nehemiah 2:2-16); but the characteristics which enabled him to do so are patent enough. How bold a man, how faithful a witness, how true an Israelite he appears!
II. BEFORE THE WORLD. How great was Ezra's success in thus pleading before Artaxerxes, the decree before us informs us next. That decree was the king's reply to his pleadings. It was the "commission" which he received in consequence. Observe, as such—
1. How exclusive its application. It is a commission to Ezra in person (see "Artaxerxes unto Ezra" in verse 12; also beginning' of verse 25; also the repetition of "thee," "thou," and "thy" all throughout). It is addressed, in fact, almost to Ezra alone; certainly to no one else beside him, except as being either appointed by him (verse 25), or commanded to assist him (verse 21), or associated with him (verse 18). It says to him throughout, "Thou art the man."
2. How weighty its character. Ezra being, so to speak, its terminus ad quem, where, on the other hand, was its terminus a quo. Not from any subordinate, but the king (king of kings he calls himself, verse 12); not even from the king alone, and therefore, possibly, only as an individual and in a private manner, but from "the king and his seven counsellors" (verse 14)—the "queen in council," as we should say—and therefore, in fact, from all the authority of the Persian empire as represented by such. "All the empire to Ezra." That is the virtual heading of this decree.
3. How ample its provisions. Whoever Ezra wished for as a companion (verse 13), whatever Ezra could find to take before starting (verse 16), whatever Ezra wished to do (verse 18), whatever more he might find afterwards to be needful (verse 20), whatever even, within certain most liberal limits (verse 22), he might think fit to require (verse 21)—there was the same injunction about all. Just so he might have, or take, or do, or ordain on his part; and just so others were to do for him upon theirs.
4. How cordial its spirit. How was this shown'? By the magnitude, cheerfulness, and thoughtfulness of the presents made him (verses 15, 20); by the "speediness" and "diligence" enjoined both on Ezra himself (verse 17) and on those who help him (verse 21), and on all concerned in doing anything for the good of God's house (verse 23); by the special and, up till then, unexampled exemption from any description of tax secured for every minister of that house, down to the lowest (verse 24, where observe the "also as though the king had been thinking how else he could show his good will); by the intelligent sympathy shown in verse 25 with Ezra's special anxiety to teach all Israel the law of his God; and, finally, by the thorough determination shown in verse 26 to regard and "speedily" punish all who opposed Ezra in that matter as offenders against the king himself. (Note—"The law of thy God, and the law of the king.") In all these ways does this whole document present Ezra to the world as "the man whom the king," as the king, "delighted to honour" and help at that time (see Esther 6:11).
May we not, therefore, learn here—
1. The noblest use of worldly advantages, viz; to help, either directly or indirectly, in the great work of acquainting men with God and his will, under which we include, of course, his way of salvation, his way of love. Of all the things the various kings of Persia ever did with their wealth and power, what was really wiser and more illustrious than to use them as we read of here? Are not those three names, therefore, in the end of Ezra 6:14 the three greatest of all? Compared to such uses, also, what were Ahab's "ivory house" (1 Kings 22:39), and Nebuchadnezzar's "great Babylon" (Daniel 4:30), or Solomon's "apes and peacocks" (1 Kings 10:22), or all his royal luxuries (Ecclesiastes 2:1-21.), or even his deserved reputation for wisdom (ibid. end Ezra 6:9), if regarded as anything more than means to a better end. but vanity and vexation? It is one principal part of God's will that his will (i.e. his "way," Psalms 67:2) should be "known upon earth." All else in the world is but transient; but he that helps in making this known doeth that which, like God himself, "abideth for ever "(1 John 2:17; also Daniel 12:3). To this, perhaps, may be applied the language of 1 Corinthians 3:9-46. How great a mercy that it is possible for us thus to build for eternity with the things of time! How great an insanity, that being so, to neglect to do it! (See Luke 12:21; Luke 16:9; 1 Timothy 6:17-54, etc.)
2. The noblest ideal of human life, viz; like Ezra here, to devote oneself and all one's days to this "use". Who is the true "king" in this passage? Not Artaxerxes, whatever he calls himself (verse 12); not Artaxerxes, with all his court, nor even with all he does here for God's service through the instrumentality of Ezra; but Ezra himself, as the man whom Artaxerxes and his seven counsellors and his mighty princes are proud to honour and help. What, in fact, is this whole decree, thus regarded, but their homage to him? So true is that ancient saying, "Whose service is perfect freedom;" or, still stronger and truer and more to our present purpose, as we read it in the original Latin—"Cui servire regnare est."
The reformer's psalm.
Very abruptly, even in our translation, does this short psalm of praise come in. Still more so in the original, where the writer here passes suddenly from Chaldee to Hebrew; that being, in his case, the natural language of such praise (Psalms 137:3). This makes the psalm all the more valuable to us as an index of inward feeling. Carefully studied forms of expression may or may not be the language of the heart. Sudden and unpremeditated expressions, words that escape from the lips before the speaker has had time to attend to their appearance, cannot be anything else. We may take these words, therefore, as giving us a peculiarly life-like picture of Ezra's feelings, both when first receiving this decree of the king, and also when afterwards committing it to writing. Thus seen they teach us specially—
1. His true piety; and,
2. His sincere humility
I. EZRA'S TRUE PIETY. The fact, to begin, of his offering and also recording any such sudden praise to God under the circumstances is some distinction in this direction. Not every one would have done so. "Were there not ten cleansed? But where are the nine.?" His piety is shown, however, still more—
1. By the subject of his thoughts, viz; Jehovah himself (6, Blessed be the Lord"). Also, Jehovah alone in this sense, others being only referred to either as helping to describe him more accurately (the God of our fathers), or else as being influenced by him for good (the king, etc.), or else as having received blessings from him (Ezra himself). This is a great characteristic of true piety (Psalms 16:8, contrasted with Psalms 10:4; Psalms 14:1). God has far the first place in a really good man's thoughts, both in order of time and also in that of importance (Psalms 73:25; Philippians 3:8). This also is specially exemplified on all occasions where the heart is much stirred, such as here, e.g. in very great joy, or in great temptation (Genesis 39:1. end Genesis 39:9), or in deep sorrow for sin (Psalms 51:4), or in very extreme danger (2 Chronicles 18:31). In a heart fully under the influence of God's grace (Acts 6:5; Acts 11:24), the more deeply that heart is penetrated, the more you discover this to be true.
2. By the subject of his praise, viz; first and foremost, that the result of God's special interference in this instance should be for the "beautifying" of God's own house; and next, that "mercies" and help should have been extended to Ezra himself as concerned in bringing about this result. This again, this love for God's house, this joy in all that tends to its prosperity, a great mark of true piety. Observe on this point, in Psalms 26:1-19; the connection between the declaration of Psalms 26:8 and the prayer and hope of Psalms 26:9. Also the connection, in Hebrews 10:1-58; between the neglect of God's worship or house in Hebrews 10:25 and the total forsaking of God himself in Hebrews 10:26, etc. In the eyes of God's true servants, every blessing to God's house and people (God's house in the highest sense, 1 Peter 2:5) is a blessing to themselves. This feature, also, is the more noticeable here, because in that decree which led to this praise nothing is said, except most indirectly, as to the beautifying of God's house. But Ezra, with his great desire for the good of that house, and his zealous intentions in that direction, perceived with admiration and praise how all the provisions of that decree could and would be used in that manner. To have God worshipped in the proper way was the great desire of his heart. Whatever, therefore, promised to help this on was to him a great, joy. So with all who truly love God (see Psalms 122:1-19, almost throughout, etc; etc.).
II. EZRA'S SINCERE HUMILITY. This also shown here in two ways.
1. In what he says here of the king. What Artaxerxes had done was undoubtedly due, under God, in great measure, to Ezra himself. Not every man in the same position would have shown the same happy combination of courage, faithfulness, patriotism, perseverance, patience, and tact. Not every man, having displayed such qualities, and done so much by them, would have passed them all by so completely. Even as the instrument employed for doing so much, Ezra entirely passes himself by. "Blessed be the Lord, who by my instrumentality," etc. We cannot find even such words in the text. We cannot read them even between the lines. It is the characteristic of pride to search out the highest seats (Matthew 23:6). In this case the highest seat stands empty and ready, and yet is passed by without thought. Of all humility this is, perhaps, the rarest, not even thinking of self.
2. In what he says of himself. True humility, for all we have said, is never, however, unnatural. It does not make an effort to forget self; an effort which necessarily fails the more it succeeds. Where it is necessary for any purpose intrusted to us that we should mention ourselves, purposely to avoid doing so is of all ostentation the worst. It is saying, in effect, "Please admire my great humility. Observe how very lowly I am." How different, in this instance, Ezra's mention of himself in verse 28. There is no pretence of having had nothing to do with the result he joys over. He had been "before the king," etc.; and his being there had been overruled to procure help in this matter; and this was one part, therefore, of the present call on his gratitude; and so, in offering his praise, it could not be omitted. At the same time, it is only mentioned as such—as a reason for praise. "HE hath extended mercy to me before the king. He enabled me to do what I did. Mine the advantage: be his the praise." So in what Ezra says afterwards as to being strengthened by God's hand (comp. the parallel case of St. Paul, 1 Corinthians 15:10; Ephesians 3:8; 1 Timothy 1:12; and perhaps Jacob, Genesis 32:10). Doubtless there is much humility sometimes in not thinking at all about self. There is equal humility sometimes in simply thinking of oneself as one is (Romans 12:3). Why should not the mirror shine when it is shone upon by the sun?
In connection with these characteristics of Ezra we may also observe, in conclusion—
1. The steadiness of his purpose. With all his spirit of praise, with all his constant reference to God s hand, and constant dependence on God s power, his was no indolent soul. Rather, by this "good hand" of God upon him, he was the more stirred up in work and encouraged. This is just the spirit of true faith. Does God really "work in me both to will and to do"? Then I will seek myself to work all the more (Philippians 2:12, Philippians 2:13). Are none of those With me to perish? I will exert myself all the more to save them (Acts 27:24, Acts 27:31 Acts 27:44). Men reasoning in this way are the kind of men to depend on. None so truly trusty as those who truly trust Christ.
2. The consequent greatness of his influence. What a natural issue to all that we have read before is that which we read in the last words of verse 28 1 How likely such a man to gather others about him. How likely to gather "chief men," men of character and position like himself. How likely, when gathered, to retain them, so that they should join him in going up. How especially likely, how certain, all this, with the "good hand" of God still on him.
HOMILIES BY J.S. EXELL
The royal and the religious.
I. THE ESTEEM WHICH THE ROYAL HAD FOR THE RELIGIOUS. "Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace" (verse 12). Ezra had so conducted himself as to win the regard of the king; the king admitted the moral character of Ezra in all its grandeur. The minister must gain the esteem of his comrades before he can influence them for good; piety is attractive, and when rightly manifested will win the esteem even of a heathen king. The enemies of Christ cannot but admire the devout scribe. The Christian is the light of the world, and as such will attract by his moral loveliness.
II. THE INQUIRY WHICH THE ROYAL MADE THROUGH THE RELIGIOUS. "To inquire concerning Judah and Jerusalem" (verse 14). The king sends Ezra on an important commission.
1. Authoritative. "Thou art sent of the king and of his seven counsellors." The true minister is sent of God to his work. The moral often requires the authority of the civil and political.
2. Interrogative. "To inquire." The true minister has many inquiries to make concerning the moral condition of men.
3. Religious. The mission of Ezra had chiefly a moral purpose; he was sent to Judah and Jerusalem. Ministerial inquiries must be of a religious character; concerning the work of God.
4. Regulative. "According to the law of thy God." Man must measure life by God's law; how Ezra's teaching appears in this decree of the king. It is the duty of the Church to watch over the welfare of the state; this is part of its commission.
III. THE RESOURCE WHICH THE ROYAL INTRUSTED TO THE RELIGIOUS. "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" (verse 15). The king intrusts Ezra with great treasure; religion conduces to honesty and awakens confidence. The true minister will always be faithful to the treasures and trusts of men—monetary, experimental, and moral. The state may safely commit its most sacred interests to the care of the Church.
IV. THE DISCRETION WHICH THE ROYAL PERMITTED TO THE RELIGIOUS.
1. As to amplitude of resource (verses 18-20).
2. As to judicial arrangements (verse 25).
3. As to the requirements of God's house (verse 23).
4. As to exemption from civil duty (verse 24).
The true minister requires and must be allowed full discretionary powers; always subservient to the Divine law. God places great resources at the command of his servants, greater than Artaxerxes had to give.
V. THE PROPITIATION WHICH THE ROYAL SOUGHT FROM THE RELIGIOUS. "For why should there be wrath against the realm of the king" (verse 23)? The king sought the aid of the scribe in Order that he might propitiate an offended Deity. Men seek the spiritual from varied motives; often animated by fear; they little know that God's way is merciful to them. The spiritual often remove national calamity; the true minister will be glad to do all he can to remove the wrath of God from men.—E.
HOMILIES BY W. CLARKSON
Pagan piety.
It is certainly a striking fact that a second Persian monarch should have shown so right a feeling toward the people and the cause of God. We have in this Artaxerxes another illustration of pagan piety. We see—
I. ITS FAITH. "Whatsoever is commanded by the God of heaven, let it be diligently done," etc. (Ezra 7:23). Evidently Artaxerxes thoroughly believed in the existence and the power of Jehovah. It is noteworthy that he speaks of him not as the God of Judaea or of the Jews, but as "the God of heaven" (Ezra 7:12, Ezra 7:23). Whence this? Chiefly, if not wholly, from what he saw of the Jews about his court; of their strength of conviction, refusing, as they did, to accommodate themselves to the evil ways of the land they lived in—to "do at Rome as Rome did;" of their purity of life; of their probity; of their diligence. Probably Ezra's own character and demeanour exerted a powerful influence on his mind. The captives lived the truth, and the monarch became its subject.
II. ITS FEAR. "Why should there be wrath against the realm of the king," etc. (verse 23)? Artaxerxes had at least so much fear of the living God that he desired to propitiate him and to avert his wrath. This is, as it ever was, the chief note of pagan piety. It is a system of propitiating power and averting its anger rather than reverencing goodness and rejoicing in its love. "I will let you go," said the Persian king; "take money, vessels, etc.; levy tributes at the expense of my people, etc.; sacrifice, pray; for 'why should there be wrath against the realm of the king and his sons?'" Our missionaries continually witness the prevalence of this feeling of dread of the wrath of a higher power and attempts to divert it, as the sum total of pagan piety. Fear is not a false or wrong principle in religion. "Noah, moved with fear, prepared an ark," etc. (Hebrews 11:7). "Thou, even thou, art to be feared: and who may stand in thy sight when once thou art angry" (Psalms 76:7)? But, good so far as it goes, it does not suffice; it must pass on into that which is higher—into reverence, trust, love, obedience.
III. ITS OCCASIONAL EXCELLENCY OF BEHAVIOUR (verses 13-18; 21, 22, 25). Hardly anything could have been better—indeed, considering the light and the shade in which he lived, we may say nothing could have been better—than the king's conduct toward the people of God. He freely gave them up as his subjects (and they were valuable ones) to return to their own land (verse 13); gave freely himself, and invited his courtiers to give also of their possessions towards the expenses of the exodus (verses 14, 15); gave full permission to Ezra to get all he could from his own compatriots (verse 16); gave wise directions as to the use of the treasure, with leave to regulate all things according to the "will of their God" (verses 17, 18); took measures for the same succours to be granted beyond the river (verses 21, 22), and charged Ezra with the exercise of political powers, bidding him also discharge his functions as a teacher of the law of God (verse 25). Thus the pagan king did his best to serve the cause he espoused. "What his hand found to do he did with his might" (Ecclesiastes 9:10). Much more incumbent is it on us, who live in such brighter light than he, with whom so many shadows have flown away, to work with our whole strength, putting not only our hand, but also our mind and our heart, into any task we undertake for God and for his people. But of this pagan piety we must see—
IV. ITS INSUFFICIENCY. Artaxerxes did well so far as he went; but he did not go far enough. He had faith enough in God to fear him; and fear enough to take some considerable trouble, on one occasion, to avert his displeasure. But he did not yield to him the chief place in his heart. He had not such regard and reverence for God as to put away his superstitions and malpractices. We dare not inquire further into the particulars of his life. True piety is in giving to God, to the Lord Jesus Christ, the supreme place in our hearts; making him, not ourselves, the King of kings and Lord of lords (verse 12), Sovereign of our soul, Lord of our life. Not one fine spurt of zeal, like this of the Persian monarch, but a continuous regal force, uplifting our spirit day by day to heaven, regulating our feelings, controlling our will, shaping and guiding our words and deeds, in all relations and in every sphere—that is the piety which pleases God.—C.
HOMILIES BY J.A. MACDONALD
Ezra's commission from Artaxerxes.
After giving a general account of the exodus of Israel from Babylon under his leadership, Ezra transcribes the letter of the king of Persia containing his commission. In considering this very remarkable document, we notice—
I. THE GREETING.
1. The monarch announces himself. "Artaxerxes king of kings."
(1) This, in its perfect sense, is a title of Messiah (see Revelation 17:14; Revelation 19:16). He is destined to become the universal monarch (Daniel 7:14; Revelation 11:15). Happy will this earth be under the sway of his intelligence and grace (Isaiah 35:1-23.). For any earthly potentate to affect this title, in its full sense, would be at once blasphemous and ridiculous.
(2) In a limited sense Artaxerxes was "king of kings." This title was given to the king of Babylon by God himself (see Jeremiah 27:6-24; Ezekiel 26:7; Daniel 2:37). The Persians succeeded to the empire of the Babylonians.
(3) Artaxerxes used this title religiously. He acknowledged in it his vast indebtedness to the providence of God. So its equivalent was used by Cyrus (see Ezra 1:2). The whole tenor of this letter sustains this view. Glorying is legitimate when we glory in the Lord (see Jeremiah 9:23, Jeremiah 9:24; 1 Corinthians 1:31).
2. He addresses his letter:
(1) "Unto Ezra the priest." The emphatic article is used because Ezra stood out prominently amongst the priests of his nation by his many noble qualities. Noble qualities evermore give Christians distinction among their brethren.
(2) "A scribe of the law of the God of heaven." The margin, with justice, makes the word "perfect" in the next member of this sentence a part of this, so reading it "a perfect scribe," etc. He calls himself (verse 11) "a scribe of the words of the commandments of the Lord, and of his statutes to Israel." Here is an obvious reference to that great work with which he is credited by the Jews, viz; issuing under Divine inspiration a corrected edition of the more ancient books of Scripture. Ezra rejoiced more in this title than in that of his governorship. Spiritual are vastly more noble than earthly distinctions.
(3) "Peace, and at such a time." This form of expression is common in Persian state documents (see Ezra 4:10). The import seems to be that the peace, tranquillity, or happiness which the document is intended to promote may continue to be enjoyed so long as it continues to be, as at present it is, merited. No peace is so blessed or so enduring as that peace of God which passeth understanding.
II. THE FAVOURS. Verse 13, etc. The particulars are—
1. Permission to go up to Jerusalem.
(1) This, in the document, is implied rather than expressed, but yet so implied as not to be mistaken.
(2) Ezra was a captive, and could not move without permission. How can slaves of sin escape its wrath without manumission from God?
2. Permission to the Jews to go up with him.
(1) The different classes of them are specified, viz; priests, Levites, stagers, porters, and Nethinims, together with the people of the tribes (verses 13, 24).
(2) This permission was not to be construed into an expulsion. They were free to go or stay (verse 13). All religious service should be voluntary.
3. Authority to set things in order in Judaea.
(1) This authority was not to be questioned. It came direct from the crown, and with deliberation, for it is with the advice of the seven counsellors. The names of seven such counsellors may be found in Esther (Esther 1:13, Esther 1:14).
(2) It was authority to inquire, viz; into the extent to which disorganisation and demoralisation may have been carried. Then to adjust, viz; by appointing faithful magistrates and judges (verse 25). And if necessary to punish the refractory (verse 26). This power of life and death was withdrawn from Jewish magistrates in after times (see John 18:31). The sceptre was then visibly departing from Judah because Shiloh had come.
4. Authority over the Persian deputies beyond the river.
(1) The powers now described were not limited to Judaea. If the "river" here be the Euphrates rather than the Jordan, which is agreeable to the use of this phrase in Scripture, then the commission of Ezra invested him with very extensive powers. But whatever provinces were comprehended under the expression, there were Persian deputies there (Ezra 4:20; Ezra 7:21). This authority would effectually check opposition from the ancient enemies of the Jews.
(2) The treasurers were instructed to furnish Ezra with whatever he might require for the service of God, in silver, wheat, wine, oil, and salt (verses 21-24).
5. Commission to carry offerings to God.
(1) "Silver and gold freely offered by the king and his counsellors" (verse 15). Here was a mark of confidence in the integrity of Ezra 1:1-15
(2) "All the silver and gold" which the people "in the province of Babylon" were willing to confide to him. There never was a time when Gentiles were necessarily excluded from the service of God. Now the partition is broken down.
(3) "With the free-will offerings of the people and of the priests," etc; viz; for the provision of sacrifices and offerings daily required in the temple.
(4) And from the king's treasure-house vessels to be delivered to the house of God, and whatever else might be needed for his service (verses 19, 20). Upon review of the whole subject three things strike us, viz.—
1. The wonderful accuracy of the knowledge of this heathen king of the religion of the Jews.
2. The largeness of his liberality in the service of the God of heaven.
3. The enlightened judgment which he formed of the true principles of civil government. In these things he is not an unworthy pattern even to Christians.—J.A.M.
The decree of Artaxerxes to the treasurers.
Embodied in the letter of the Persian king to Ezra we have certain directions addressed through him to the treasurers beyond the river. These directions, though emanating from a heathen source, suggest the principles which should guide liberality in the cause of God, as to its measure, its spirit, and its reasons.
I. THE MEASURE.
1. This should be generous. "Whatsoever Ezra the priest," etc.
(1) Provision for the immediate wants of the temple had already been made in the free gifts—viz; from the king, from his counsellors, from his people in the province of Babylon, from the Jews abiding there (see verses 15-20).
(2) This direction was intended to sustain the service in perpetuity. Fitful generosity is better than none; but principle, rather than emotion or passion, should guide. The cause of God should not languish for support until men make their wills and die.
(3) The ministers of the sanctuary were to be exempted from taxation (verse 24). The reason is that they were dependent for support upon the gifts of the people; and it is respectful to their sacred office that they should be generously treated.
2. It should not be reckless.
(1) Here is a prescribed limit. "Unto," etc. (verse 22). A talent of silver is estimated as equivalent to £400, so here the limit is f40,000. The measure (cor) is estimated at 86 gallons, so here the limit is 8600 gallons of wheat. The bath is seven gallons and five pints, so the limit of wine is 760 gallons.
(2) Two things should limit our liberality—viz.,
(a) The necessity of the case.
(b) Our ability. If we give what is not ours we act fraudulently.
3. It should be religious. "Whatsoever is commanded by the God of heaven," etc. (verse 23).
(1) The laws of God are reasonable, merciful, just.
(2) Therefore if "the scribe of the God of heaven," an inspired man, be he Ezra, Moses, or Paul, in the sacred writings, make demands, these should be respected.
(3) But this does not say that uninspired men, because in clerical orders, have any right dogmatically to prescribe to the laity. If there be no sphere for the right of private judgment, there is an end to individual responsibility.
II. THE SPIRIT.
1. It should be diligent. "Let it be diligently done for the house of the God of heaven" (verse 23).
(1) Sacred objects are fittingly called "charities," or objects of love. The cause of God in all its departments should be dear to us, and the claims of these will be diligently studied as a labour of love.
(2) Pains should be taken so to minister liberality that the maximum of good may be attained. Causes should be "sought out" (Job 29:16). Promiscuous relief may encourage deception, and what is given to the worthless is diverted from the worthy.
(3) Careless donors are responsible to God for the misery they might have alleviated by the use of diligence.
2. It should be prompt. "Let it be done speedily" (verse 21).
(1) This note was rendered necessary by the tardy manner in which things are commonly done in the East. Through this slowness incalculable misery is endured. But "the king's business requires haste."
(2) Much more the work of God. This is of the utmost importance. Eternal issues depend upon it. Time is running. Souls are perishing.
III. THE REASONS.
1. It should be done unto God.
(1) Ezra was to receive from the treasurers what he needed—viz; in his capacity as "the priest" and the "scribe of the law of the God of heaven." What he should need for the temple and the altar. What his learning in the law of God should instruct him was needful to the service of the God of heaven (verse 23).
(2) No higher reason than this can be conceived.
2. The prosperity of the realm required it. "For why should wrath be against the realm?" The history of nations shows that as they became haughty against God they suffered adversity. Egypt. Old Canaan. Nineveh. Babylon.
(2) Why should not a blessing be upon the realm? Was not the hand of God conspicuous in the prosperity of Persia (see Ezra 1:2)? At this very time Longimanus began to be successful against a formidable rebellion in Egypt.
3. The happiness of the royal family is concerned.
(1) "Why should wrath be against the king?" The reverses of a nation are reverses to the king. But the king, like his subjects, has his individual responsibilities to God. His elevation no more exempts him than their obscurity conceals them from his claims upon the personal homage of intellect and heart.
(2) Why should wrath be against the king's "sons"? God has set mankind in families, so "the seed of the righteous is blessed." History also shows how families are ruined by irreligion. The antediluvians. The posterity of Nebuchadnezzar (see Daniel 5:5). Money is a prodigious power for evil or for good. Those who have it should never cease to pray for grace to use it wisely.—J.A.M.
The extension of the mercy of the covenant.
After recounting the wonderful success of his enterprise, Ezra breaks out into a rapture of gratitude to God. "Blessed be the Lord God," etc. Here—
I. HE ACKNOWLEDGES GOD IN HIS COVENANT CAPACITY.
1. This is expressed in the terms "God of."
(1) This is shown in the record of the Sinai covenant (see Deuteronomy 29:10-5). Thenceforward Jehovah speaks of himself as the "God of Israel."
(2) So in reference to the gospel covenant (see Jeremiah 31:31-24; Hebrews 8:8).
(3) So likewise when all blessings culminate in the bliss of heaven, and the mercy of the covenant is fulfilled (see Revelation 21:7).
2. Covenant relationship subsists in Christ.
(1) There is no covenant relationship with God apart from him. He is the impersonation of promise. He is the depositary of the promises (see Romans 15:8, Romans 15:9; 2 Corinthians 1:20).
(2) Hence he is distinguished as the covenant (see Isaiah 42:6; Isaiah 49:8; Zechariah 9:11).
3. The promise of the Christ was the establishment of the covenant with the "fathers."
(1) Hence the covenant in the family of Noah was limited to Shem, who was elected to be the progenitor of the promised seed (see Genesis 9:26).
(2) In the family of Shem it was afterwards limited to Abraham for the same reason (see Genesis 17:7, Genesis 17:8).
(3) In the family of Abraham Ishmael was excluded and Isaac chosen (Genesis 26:24).
(4) In the family of Isaac the limitation was to Jacob (Genesis 30:13-1).
(5) In the family of Jacob the restriction was to Judah (Genesis 49:8-1).
(6) In the family of Judah the covenant was established with David (Psalms 89:3, Psalms 89:4; Jeremiah 33:19-24).
(7) In the line of David the promise was fulfilled with the Virgin Mary (see Luke 1:67-42).
II. HE ASCRIBES HIS SUCCESS TO THE EXTENSION TO HIM OF THE MERCY OF THE COVENANT.
1. The covenant was not established with Ezra.
(1) He was of the tribe of Levi (see verse 1-5). Levi was shut out when Judah was chosen.
(2) Why then does Ezra speak of the Lord as his God? This expression may have reference to the temporal blessings of the covenant which were made over to all the tribes, and embodied in the Law. Thus, as he expresses it—
2. The mercy of the God of his fathers was extended to him.
(1) Temporal blessings are extended to all who have connection with the favoured line. Thus Esau was blessed because he was the seed of Isaac, who had the promise of the holy seed (Genesis 27:39, Genesis 27:40). In like manner Ishmael had temporal blessings because he was the seed of Abraham (Genesis 17:20).
(2) But the farther back the connection is, the farther off is the person concerned. Hence the Israelites, in general, are spoken of as "nigh;" while the Gentiles, some of whom would have to go back as far as Noah before they touched a patriarch with whom the covenant was established, are spoken of as "afar off" (Ephesians 2:17).
3. To this extension of the mercy of the God of the covenant to him he attributes his influence.
(1) The king of Persia, the counsellors, and the mighty princes all felt the influence of his integrity and ingenuity. The people of Israel also felt these influences. So did the "chief men" who gathered around him and acted as his lieutenants.
(2) But all this influence he traces to God's mercy extended to him. What a rebuke is here to those who plume themselves upon their influence or abilities!
III. HE RECOGNISES THE INTERESTS OF THE COVENANT AS THE TRUE REASON FOR THE PERSIAN FAVOUR.
1. The covenant God put it into the heart of the king.
(1) God does put things into men's hearts. We should see his hand in all the good that is done by rulers and magistrates.
(2) In so doing he serves the purposes of his covenant. The measures to which Artaxerxes was prompted were important links in the chain of events which issued in the advent of Messiah. The very "temple" which the king "beautified" was to become the scene of some of the grandest predicted events (Haggai 2:5-37; Malachi 3:1). Consider—
2. How the covenant has moulded history.
(1) Ancient history is preserved to us only in so far as it stood related to the people of the covenant. Persian history is especially interesting in this view.
(2) Modern history is no less intimately connected with the people of God. Those nations who have the purest truth of the gospel are the most influential in moulding the politics of the world. No matter how "far off" he may be, no man is so remote from the covenant as not to feel its influence in temporal blessing. Whereas every limitation of the covenant down to the advent of Messiah tended to remove collateral lines further off, now since his coming this tendency is reversed, and he is "lifted up" that he may "draw all men unto him" (see Ephesians 2:13-49).—J.A.M.
HOMILIES BY J.s. EXELL
Aspects of the Divine and human.
I. Aspects of GOD. "Blessed be the Lord God" (Ezra 7:27).
1. He is blessed by devout men.
2. He is the God of our fathers.
3. He puts good things into the hearts of men.
II. Aspects of MANHOOD (Ezra 7:28).
1. Mercy extended. "And hath extended mercy unto me."
2. Influence augmented. "Before the king and his counsellors."
3. Encouragement imparted. "I was strengthened."
4. Enterprise undertaken. "And I gathered together out of Israel," etc.—E.
HOMILIES BY W. CLARKSON
Ezra 7:27, Ezra 7:28; Ezra 8:1-15
Influence.
These verses give us the idea of Ezra as a man of great influence over his fellows; one of those men that lead others, that inspire them with confidence and regard; one of those who can make their thoughts and their desires tell powerfully on the mind and the will of others. We see his influence—
I. OVER THE KING AND HIS COURT (verse 27). He puts it modestly, as becomes a devout man accustomed to refer everything to the Divine hand that governs everywhere, and says that God "extended mercy to him before the king and his counsellors, and all his mighty princes." Putting it into everyday language, we should say that he gained a commanding influence over the minds of these courtly men, and over this great sovereign.
II. OVER THE CHIEFS AND THE MULTITUDE OF THE JEWISH PEOPLE (verse 28). In the same modest and unassuming strain he speaks of being "strengthened as the hand of the Lord was upon him," and he "gathered out of Israel chief men" to avail themselves of the royal decree and go up with him to their own land. In other and more familiar words, he succeeded in winning the confidence and prevailing on the minds of the leading men of his own nation to such an extent that they were willing to forsake their homes and seek their fortune in Judaea. And not only the leaders, but also a large company of the "rank and file" among his compatriots responded to his call; there were "the people" as well as "the priests" (Ezra 8:15).
III. OVER THE UNRESPONSIVE LEVITES (Ezra 8:16-15). When it was found that, for some reason, no Levites had joined the party of the exodus, Ezra picked out "men of understanding" (verse 16), the right men for the task, and told them what to say, giving them the right message for the purpose (verse 17), and he thus succeeded in attaching to their company many who had meant to stand aloof, thus completing the number that should go up to Jerusalem (verses 18-20). Only a man of commanding influence, a man of firm conviction who knew well his own mind, and a man of persuasive force who could impress his will on others, could possibly have accomplished this. On the great and important subject of influence there are two truths we shall do well to learn—
1. That those who find themselves possessed of it bear a weighty responsibility. in many cases influence comes to a man unsought.
(1) Wealth, or
(2) rank, or
(3) office, or
(4) intellectual eminence, or
(5) beauty and grace of person, or
(6) an exceptionally strong will, or
(7) a fascinating disposition,
may confer influence on a man or woman, without any effort on their part to acquire it. It is a very great possession. A grave thing it is to be insensibly drawing many souls either along the path of virtue, holiness, and life, or along the path of sin, and shame, and death. unconscious influence is very far from being irresponsible for what it does. We are most solemnly bound to see to it that such is the spirit of our life, such the colour and complexion of our words and deeds, such the tendency of our conduct, that, without any direct endeavour to do so, we shall be influencing our fellows towards truth, wisdom, God, heaven. Those whom God has made markedly influential are specially bound to consider what they are doing. "They know not what they do" may be a palliation, but it is not a justification, when they might know by thinking.
2. That those who would cherish the highest aspiration should strive to win it. To win wealth or fame or office for the sake of these things themselves is a comparatively mean thing; it does not rise higher than a refined gratification. But to win influence with the view of leading human souls in the path of heavenly wisdom, this is a noble aspiration, worthy of a child of God, of a follower of Jesus Christ. It may be acquired as well as inherited. It is the outcome of excellency of character, of strenuousness of soul, of kindness of heart, of likeness to Jesus Christ.—C.