Ezra 7

After these things, during the reign of Artaxerxes king of Persia, Ezra son of Seraiah, the son of Azariah, the son of Hilkiah, Ezra 7:1

With this chapter, we take another flash-forward in the book and we jump about 60 years to the reign of Artaxerxes I Longimanus (465-425). The scene is drastically changed and Ezra is now center stage. Zerubbabel and Joshua are gone. Most likely they have passed away and with their passing probably some of the high hopes that were once centered in them were dashed. [1] With this leap forward we have jumped over the whole reign of Xerxes (485-465) and the complete, exciting episode of Queen Esther.

We have here at first a lengthy introduction of Ezra. This pedigree, although in third person, is likely listed by Ezra himself, and in considerable detail. In all probability many folks in ancient Israel had their pedigree memorized so they could recite it ancestor by ancestor. Most genealogical records in the Bible are quite interesting in that they often leave gaps in the listings. Breneman comments on Ezra’s record: “The genealogy follows that of 1 Chr. 6:3-14 from Aaron to Meraioth, but it omits several names between Meraioth and Ezra. The author was primarily interested in showing that Ezra was from the Aaronic Zadokite high priestly line, although he was not a high priest…In Hebrew “son of” often means “descendant of.” [2]

Ezra was apparently quite interested in connecting with Seraiah, who was the chief priest in the time of the last king of Judah (2 Ki. 25:18). Seraiah was put to death by the conquering King Nebuchadnezzar. It was vital for the post-exilic period to be connected with the pre-exilic.

“the son of Shallum, the son of Zadok, the son of Ahitub, the son of Amariah, the son of Azariah, the son of Meraioth, the son of Zerahiah, the son of Uzzi, the son of Bukki, the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest – (7:2-5). Anders adds: “Though incomplete compared to 1 Chronicles 6, the genealogy in Ezra is accurate. The main purpose of the record was to establish connecting points of authority, going back to Phinehas…Eleazar…and Aaron the chief priest.” [3] “this Ezra came up from Babylon. He was a teacher well versed in the Law of Moses, which the LORD, the God of Israel, had given. The king had granted him everything he asked, for the hand of the LORD his God was on him” (7:6). While Ezra came from Babylon, Nehemiah would later come from Susa. Ezra was a well-versed teacher in the Law of Moses. He was known as a scribe and that was more than someone who just transcribed letters. In the Hebrew of this verse, he was listed as a sopher machir, one who was not only fast but eminently skillful as he expounded the law. [4] He probably had a lightning-quick answer for many of the complicated biblical questions asked him. Likely he could say with the Psalmist, “… my tongue is the pen of a skillful writer ” (Ps. 45:1). Breneman says: “Beginning with Ezra, there arose a class of specialists who were teachers of the law; they were scholars who studied, interpreted, and copied scriptures. In the New Testament, we see that these ‘scribes’ were greatly revered by the people.” [5]

King Artaxerxes was no doubt impressed by Ezra since he gave him his every request. Once more, we have to stop and wonder about the positive Jewish influence involved. We might suspect there was a relationship between Artaxerxes, Esther and Mordecai for instance. We do know from her book that Esther and Mordecai ultimately had great influence with King Xerxes. Through it all, God was working out his plan and his hand could be seen on Ezra. We see the expression concerning the hand of the Lord on him in several places (7:6, 9, 28; 8:18, 22, 31).

From the Bible, we get the distinct impression that all true Christian believers must so love and master the word of God. If we love God with all our heart, mind, soul and strength (Lk. 10:27), we surely must love God’s word. We need to meditate on that word day and night and be careful to do what it says (Josh. 1:8; Jas. 1:25). There is a great temptation in the religious world to neglect the word or else to sit in an ivory tower pondering it without acting upon it. American poet and professor Archibald MacLeish described such a one: “The scholar digs his ivory cellar in the ruins of the past and lets the present sicken as it will.” [6]

“Some of the Israelites, including priests, Levites, musicians, gatekeepers and temple servants, also came up to Jerusalem in the seventh year of King Artaxerxes” (7:7). We learn that Ezra’s trip was in the seventh year of King Artaxerxes. In 8:15-20, we will see that as the trip began Ezra realized that there were no Levites in his group. The group waited there close to the Ahava canal until a number of Levites joined them. One can almost hear the cries of the prophet Zechariah: “‘Come! Come! Flee from the land of the north,’ declares the LORD… ‘Come, Zion! Escape, you who live in Daughter Babylon!’” (Zech. 2:6-7).

So, in the final group were priests, Levites, musicians (possibly Levitical singers (cf. 1 Chr. 15:16), Levitical gatekeepers (cf. 1 Chr. 23:5) and temple servants. Utley feels that some of these were foreigners that were formerly captured by Israel and became temple servants (the Nethinim of Ezra 8:20 Jos. 9:23, 27; 1 Chr. 9:2). [7]

“Ezra arrived in Jerusalem in the fifth month of the seventh year of the king. He had begun his journey from Babylon on the first day of the first month, and he arrived in Jerusalem on the first day of the fifth month, for the gracious hand of his God was on him” (7:8-9). The year of Ezra’s journey and arrival was 458 BC. The period of his travel was approximately from our months of April through July. The trip took four months and it happened in some of the hottest months of the year. It was a long and dangerous trip. Ezra was ashamed to ask for a military guard to be sent with his group (8:22), but rather he put his full trust in the Lord.

While the distance from Jerusalem to Babylon was scarcely over 500 miles (804 km.), the direct trip would have been through a scorching and impossible desert. The sensible route was along the Euphrates River valley. Some commentators see the group going northwest to Carchemish but that would have been far out of the way and would have made for a very long trip. The Macmillan Bible Atlas sees the trip following the river and finally branching off and skirting the desert to Tadmor. From there they traveled on to Damascus and Jerusalem. Such a trip would have probably amounted to around 900 miles (1448 km.). [8] We need to remember that this was a large group of people with women, children and the aged. They likely had domestic animals along with them as well. For such reasons the traveling was slow.

We read that the gracious hand of God was upon Ezra. We will see this expression some six times in chapters 7 and 8. It appears that Ezra knew something Jesus later taught. In John 15:5 we read it: “…apart from me you can do nothing.”

“For Ezra had devoted himself to the study and observance of the Law of the LORD, and to teaching its decrees and laws in Israel” (7:10). One thing that stands out about Ezra was that he was standing on the word. He sounds a lot like the Psalmist who said: “Oh, how I love your law! I meditate on it all day long” (Psa. 119:97). Ezra devoted himself (Heb. da-rash ) to seek out, study and to put the word of God into practice. He did this so he could teach Israel. In those days people did not have direct access to the word of God as we do today. They could not afford to buy a scroll if one had been available for them. What blessings we have today with printed and digital Bibles all around us.

Unfortunately, Christians today are not reading their Bibles. The great Francis Schaeffer once said, “Our generation is largely made up of men without the Bible.” [9] Paul Strand conducted a shocking interview on the 700 Club with George Barna and historian David Barton concerning their book U-Turn: Restoring America to the Strength of Its Roots. They disclosed that only 30 percent of Christians are reading their Bibles and that less than 10 percent have read them through and through. [10]

An unknown writer summed it up well: “I wonder what would happen if we treated our Bible like our cell phone? We would carry it everywhere we go, flip through it throughout the day. We would go home to get it if we forgot it. We would receive messages from the text. We couldn’t live without it. Parents would give it to their kids as gifts. It would be available for all emergencies and any and all conversations. One more thing, it would never be disconnected as Jesus has already paid the bill in full.”

There have been a few Bible heroes over the years. It is reported that the Englishman, Smith Wigglesworth, never went for more than fifteen minutes without reading the Word of God. He even read it during each course of his meals. He did this even when invited out. [11] As a result, Wigglesworth was a man of great spiritual power to heal the sick and even raise the dead.

Kidner speaks of Ezra’s lasting influence: “He is a model reformer in that what he taught he had first lived, and what he lived he had first made sure of in the Scriptures.” [12] Breneman sadly remarks: “According to Jewish tradition, Ezra…sets the pattern for future scribal activity…The scribal tradition became too legalistic, however, and ended up in a pharisaism that missed the spirit of the law.” [13]

Artaxerxes’ Letter To Ezra

This is a copy of the letter King Artaxerxes had given to Ezra the priest, a teacher of the Law, a man learned in matters concerning the commands and decrees of the LORD for Israel: Ezra 7:11

Once more we must stop and marvel that included in our Bible is a copy of another ancient royal decree concerning the Jews. This decree was written by Persia’s king soon after 465 BC. McConville says of this document: “it may well have been drawn up by Ezra himself, or someone in a similar position…” [14] Again, we detect Jewish influence in this document. We can tell by this document how highly Ezra was regarded in the Persian court. [15] We might remember that in the Book of Esther, Mordecai the Jew had control of the king’s signet ring, exercising his full authority (Esth. 8:2). Esther herself was able to write in the king’s name irrevocable decrees that favored the Jews (Esth. 8:8). We remember that this happened in the previous kingship of Xerxes. God has ways of moving kings and nations to accomplish his will and mission. When God allows his favor to come upon us he can make us look really good.

What is obvious here is that the king of the largest and most expansive kingdom the world had ever seen had great confidence in Ezra and was willing to grant him wide powers to administer the Jewish lands west of the Euphrates.

“Artaxerxes, king of kings, To Ezra the priest, teacher of the Law of the God of heaven: Greetings” (7:12). From this verse through verse 26 the book shifts again to the Aramaic language. Utley says, “royal Aramaic…was the diplomatic lingua-franca of the Persian Empire.” [16] Artaxerxes calls himself “king of kings,” a title that was assumed by almost all the Persian monarchs. [17]

“Now I decree that any of the Israelites in my kingdom, including priests and Levites, who volunteer to go to Jerusalem with you, may go” (7:13). In the ancient world, we are familiar with conquering kings taking captives of their subdued nations but here we have something quite new. This king is giving permission for captives to leave and return to their countries. We have mentioned before the concern and care that the Persians exercised over their conquered people. In this case, it greatly worked to the benefit of God’s nation. This was no small group, including about 1500 men plus women and children. They were sent to restore their conquered nation and bring spiritual renewal to the people. [18]

“You are sent by the king and his seven advisers to inquire about Judah and Jerusalem with regard to the Law of your God, which is in your hand” (7:14). In Esther 1:14, we have a listing of the seven advisers who were alive in the time of Xerxes. The king’s advisers were also spoken of by the Greek historians Herodotus and Xenophon. [19] Herodotus says that these seven families had unrestricted access to the king. [20] Clearly, they expected Ezra to look after the exiles in Judah and to teach the Law of God. Some feel that a part of Ezra’s job was to bring stability to the area, since at the time Egypt, one of their conquered nations, was displaying a seditious spirit toward Persia. [21]

“Moreover, you are to take with you the silver and gold that the king and his advisers have freely given to the God of Israel, whose dwelling is in Jerusalem, together with all the silver and gold you may obtain from the province of Babylon, as well as the freewill offerings of the people and priests for the temple of their God in Jerusalem” (7:15-16). We learn here that the Persian leaders not only gave an impressive offering of silver and gold for the temple but they also allowed the Jews remaining in Babylon to freely offer as well. The favor that the Persians heaped upon Ezra is quite astounding. We have to conclude that their interest in Israel was sincere.

“With this money be sure to buy bulls, rams and male lambs, together with their grain offerings and drink offerings, and sacrifice them on the altar of the temple of your God in Jerusalem” (7:17). King Artaxerxes was not only interested in restoring the temple in Jerusalem but he was most interested that offerings be made there. These offerings were to be for himself and his sons that there might be peace and blessing upon his kingdom. So, not only were royal funds to be used for the temple but they were to also be spent on sacrifices. The king was in a sense giving Ezra a blank check for religious expenses.

“You and your fellow Israelites may then do whatever seems best with the rest of the silver and gold, in accordance with the will of your God” (7:18). The king’s decree almost drips with favor toward Ezra and the remnant. Only God could make such of favor possible.

“Deliver to the God of Jerusalem all the articles entrusted to you for worship in the temple of your God. And anything else needed for the temple of your God that you are responsible to supply, you may provide from the royal treasury” (7:19-20). While earlier, Mordecai carried around the king’s seal it is almost as if Ezra was carrying around the king’s credit card. In verse 19 we seem to have mentioned the captured temple treasures. We remember that most of these were already returned in the days of Zerubbabel. However, some may have been overlooked. Kidner thinks this is possible, but he feels that it is just as likely that they may represent the newly presented goodwill gift of the king. [22]

“Now I, King Artaxerxes, decree that all the treasurers of Trans-Euphrates are to provide with diligence whatever Ezra the priest, the teacher of the Law of the God of heaven, may ask of you – up to a hundred talents of silver, a hundred cors of wheat, a hundred baths of wine, a hundred baths of olive oil, and salt without limit” (7:21-22). Wiersbe sees the one hundred talents of silver limit at being close to four tons. [23] If we calculate it, the amount should be more like 3.75 tons. If we break this down into ounces at current silver prices the limit should be close to 3 million American dollars. [24] The cor ( kor ) was used to measure flour and grains. It was the same size as a homer and was equivalent to the load a donkey could carry. [25] So, we are looking at a limit of 100 donkey loads. The biblical bath was a liquid measure containing about 8 gallons and 3 quarts. [26] One hundred baths of wine or olive oil would have set a limit of around 900 gallons (3406 lit.) of each.

Regardless of how we look at it, this was a sizeable burden that the king had placed on the treasuries of the Trans-Euphrates. They were to provide all this with diligence. This was a far cry from the reception given by the officials at Samaria in earlier years.

“Whatever the God of heaven has prescribed, let it be done with diligence for the temple of the God of heaven. Why should his wrath fall on the realm of the king and of his sons?” (7:23). The expression “God of heaven” seems to have been the Babylonian name for the Jewish God. We see it used many times in the post-exilic books. Again, we observe that Ezra had use of the king’s credit card regarding the spiritual needs of the temple. Persian kings were great believers in the gods of other nations, particularly the God of the Jews. The Lord obviously gave some special revelation in this regard to these kings.

“You are also to know that you have no authority to impose taxes, tribute or duty on any of the priests, Levites, musicians, gatekeepers, temple servants or other workers at this house of God ” (7:24). The king was also determined that the clergy would go free. The Levites as well as all temple ministers would not be taxed. From scriptures like this, we may have inherited the principle that churches would not be taxed either.

“And you, Ezra, in accordance with the wisdom of your God, which you possess, appoint magistrates and judges to administer justice to all the people of Trans-Euphrates – all who know the laws of your God. And you are to teach any who do not know them” (7:25). How different this decree reads from the thousands of antisemitic governmental decrees concerning the Jews that have been issued by nations in the last two-thousand years!

Guthrie says that the king was really appointing Ezra as “‘Secretary of State for Jewish Religious Affairs’ over the Trans-Euphrates.” [27] “He was to set up a judicial system with full powers of punishment…” [28] Utley comments on the Persian political system at this time saying, “The Persians had overall political power in the satraps but allowed local autonomy in areas of religion and customs.” [29]

“Whoever does not obey the law of your God and the law of the king must surely be punished by death, banishment, confiscation of property, or imprisonment” (7:26). We have already spoken about some of the cruel means of Persian punishment. Probably these would have been mitigated somewhat under Ezra. However, he did possess the power of life and death as we see. This was something the Jewish leaders did not have even as late as Roman times.

Ezra’s Thanksgiving

Praise be to the LORD, the God of our ancestors, who has put it into the king’s heart to bring honor to the house of the LORD in Jerusalem in this way and who has extended his good favor to me before the king and his advisers and all the king’s powerful officials. Because the hand of the LORD my God was on me, I took courage and gathered leaders from Israel to go up with me. (7:27-28).

As Ezra begins his thanksgiving the text reverts back to Hebrew. Also, for the first time in the book Ezra uses the first person, and he continues on with it through 9:15. [30]

It is fully understandable why Ezra would break forth in praise after this decree. God had seen to it that his servant Ezra would receive the highest royal accolades and that he would have all authority to govern the people of Israel. Nothing exactly like this has ever happened since in the history of God’s people and will probably not happen again until the Messiah rules over the earth.

Footnotes

1. Guthrie, ed., The New Bible Commentary: Revised, p. 402.

2. Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 126.

3. Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 80.

4. Clarke, Commentary on Ezra, The Adam Clarke Commentary, v. 7:6.

5. Breneman, Ezra, Nehemiah, Esther, The New American Commentary, pp. 127-128.

6. Quoted in Wiersbe, The Wiersbe Bible Commentary, OT, p. 743.

7. Utley, Free Bible Commentary, Ezra, v. 7:7.

8. Yohanan Aharoni, Michael Avi-Yonah, Anson F. Rainey, and Ze’ev Safrai, The Macmillan Bible Atlas, Completely Revised Third Edition (New York: Macmillan Publishing Company, 1993), p. 128.

9. Francis A. Schaeffer, Death In The City (Downers Grove, IL: InterVarsity Press, 1969), p. 91.

10. CBN 700 Club, July 7, 2015, Paul Strand interview with George Barna and historian David Barton in their book U-Turn: Restoring America to the Strength of Its Roots.

11. Albert Hilbert, Smith Wigglesworth, The Secret of His Power (Tulsa OK: Harrison House, 1982), pp. 30-31.

12. Kidner, Ezra & Nehemiah, p. 62.

13. Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 131.

14. McConville, Ezra, Nehemiah, and Esther, p. 50.

15. Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 80.

16. Utley, Free Bible Commentary, Ezra, vs. 7:12-26.

17. Barnes, Commentary on Ezra, Barnes’ Notes on the Whole Bible, v. 7:12.

18. Wiersbe, The Wiersbe Bible Commentary, OT, p. 743.

19. Pett, Commentary on Ezra, Peter Pett’s Commentary on the Bible, v. 7:14.

20. Utley, Free Bible Commentary, Ezra, v. 7:14.

21. McConville, Ezra, Nehemiah, and Esther, p. 49.

Continued

2. 2 Kidner, Ezra & Nehemiah, p. 63.

3. Wiersbe, The Wiersbe Bible Commentary, OT, p. 755.

4. Bible Hub, https://biblehub.com/weights-and-measures/

5. Ronald F. Youngblood, G. Ed., Nelson’s New Illustrated Bible Dictionary (Nashville: Thomas Nelson Publishers, 1995), p. 1309.

6. Bible Study Tools, https://www.biblestudytools.com/dictionary/bath/

7. Guthrie, ed., The New Bible Commentary: Revised, p. 402.

8. Kidner, Ezra & Nehemiah, p. 63.

9. Utley, Free Bible Commentary, Ezra, v. 7:25.

10. Wiersbe, The Wiersbe Bible Commentary, OT, p. 744.