Ezra 7

in which he was so well versed, that he could give a ready account of any part of it. And it is thought by some, he gathered together the most perfect copies of the law, and put out an accurate edition of it, with all the prophetical books, and such poems as had any sacred authority among them,’ adding the history of following times. But Josephus saith nothing of it, and therefore it is looked upon by others as a Jewish chimera, who attribute many other things to him without ground.. -And the king granted him all his request.’] Some think to rebuild Jerusalem, of which there is no mention any where: therefore he only granted him power, as he desired, to do such things as are mentioned below, (ver. 14, 15, &c.) According to the hand of the Lord his God upon him.] For God was so favourable to him, as to incline the king to give a gracious answer to his petition. And, indeed, thes^ kings of Persia were so exceeding kind to the Jews, that, in a grateful remembrance of the favour they shewed them, in permitting them to build the temple again, and assisting them in it, they caused a figure of the city and palace of Shushan (where the kings of Persia resided) to be made in brass, in the east gate of the temple, which looked towards Persia; as we read in the Talmud, in the treatjse called Middoth;: [chap. VII. the Divine laws: in that case they were to be judged by the king’s law. So Joh.Vorstius understands these words disjunctively, (in his Dissert, de Synedriis Hebr. sect. 36.) that they should act according to the direction of the Divine law; -or, if any thing fell out that could not be defined by that, then according to the prescription of the laws of the king. Let judgment be executed speedily upon him, whether it be unto death.] The Romans never allowed the Jews the power of life arid death, which the Persians did. So it is commonly thought; but the contrary is plain from the Acts of the Apostles,- which shew they enjoyed that power, by their stoning St. Stephen. Or to banishment, or to confiscation of goods, or to imprisonment,’] That word which we translate banishment, signifies in the Chaldee (as we note in the margin of our Bibles) rooting out; and therefore is by some interpreted disinheriting, or excommunicating from their society; so that he should be an outlaw, as we speak, the highest degree of which was called shammathah. And thus our Mr. Thorndike ohserves, that this rooting out is the same with that which in chap. x. 8. is called being divided or separated from the congregation of the captivity;’ being, indeed, a kind of temporal outlawry, unto which is joined confiscation of goods. And thus the greater excommunication among Christians is every where a temporal punishment; viz. in respect of some temporal punishment attending it in Christian states: which in Christianity is accidental, by an act of those states; but in Judaism was essential, so long as those temporal advantages, which were essential conditions of the law, were not forfeited. And this without doubt is the same punishment that is called putting out of the synagogue. (See Rites of the Church in.a Christian State, p. 28. and Review, p. 58. with Grotius, de Imper. Sum. Potest, cap. 9.) I only add, that from such sentence it was in vain for them to appeal to any of the king’s courts: for by this decree all matters were to be tried and finally judged by their own law.

Ezra 7:1

JS OW after these things, in the reign ofArtaxerxes king of Persia. The same Artaxerxes, I suppose, mentioned in the foregoing chapter, ver. 14. But R. Solomon and Aben Ezra fancy he was Darius beforenamed. Ezra the son ofSeraiah, the son of Azariah, the son of Hilkiah.] He was descended from Seraiah, but not immediately begotten by him; for Seraiah perished when Jerusalem was taken by the Chaldeans: (2 Kings xxv. 18. 21.) at which time Ezra, it is likely, was not in being; but he was his grandson, or great-grandson, and his descent is mentioned from him, because he was an eminent person, who flourished before the destruction of the temple, whereas his father or grandfather lived obscurely in their captivity. (Seel Chron. vi. 15.)

Ezra 7:2

The son of Sliallum, the son ofZadok, the son of Ahitnb.

Ezra 7:3

TJie son of Amariah, the son of Azariah, the son of Meraioth. In this genealogy there are six generations omitted, between Azariah and Meraioth (as before there were some between Seraiah and Ezra), which are to be supplied out of 1 Chron.‘vi. 7, &c. which Kimchi, as I there observed, thinks was done for brevity’s sake. For Ezra being author of that book, which was written first, and then of this, might think it needless to repeat all that he had there said at large.

Ezra 7:4

Tlie son of Zerahiah, the son of Uzzi, the son of Bukki.

Ezra 7:5

Hie son of Abishud, the son of Phinehas, the son of Eleazar, the soil of Aaron the chief priest. See 1 Chroni vi. 4, 5. Ver. G. Tliis Ezra went up from Babylon.] Not only by the king’s leave and his commission, but with great authority, as appears from the end of this verse, and from ver. 25. And he was a ready scribe in the law of Moses, which the Lord God of Israel had given.] He calls himself a scribe (asBuxtorfnotesin his Tiberias), not from writing and describing, but from declaring and explicating, those things that are contained in the Scripture. For as sepher signifies a book, so 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, Tpaixfiarti^, the scribes, were those that instructed the people. For when our Saviour is said to have taught them as one having authority, and not as the scribes, it plainly shews that they were teachers, though not with such authority. See Jer. viii. 8. where the word scribe is thus used. And he calls himself 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;

Ezra 7:7

And there went up some of the children of Israel. Of the ten tribes, or such Jews as remained still in Babylon, after leave given them by Cyrus to return into their own country. And of the priests, and the Levites, and the singers, and the porters, and the Nelhinims, unto Jerusalem, in the seventh year of Artaxerxes the king.] This was the second company that went up to Jerusalem, consisting of suchlike persons as went up first with Zcrubbabel, Jeshua, and others, (chap. ii. 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 in the first of Cyrus. •

Ezra 7:8

And he came to Jerusalem in the fifth month, which was in the seventh year of the king.

Ezra 7:9

For upon the first day of the first month began he to go up from Babylon, and on the first day of the fifth month came he to Jerusalem. On the first day of the first month they went from Babylon to the river Ahava, where they spent three days in taking a view of the people that accompanied him, (chap. viii. 15.) After eight days more, part of which they had spent in fasting and prayer, they went forward, (chap. viii. 21, 22. 31.) According to the good hand of his God upon him.] He had great reason to acknowledge the favour of God. to them in conducting them safe to Jerusalem; tor it was a long way thither, and a difficult journey, and they had many impediments (going with wives and children, flocks and herds), and were not without enemies to waylay them, whom he boasted he did not fear, but relied on the Divine protection, as tie told the king, chap. viii. 22.

Ezra 7:10

For Ezra had prepared his heart to seek the law of the Lord, and to do it, and to teach in Israel statutes and judgments. He was intent upon this business, on which he had set his heart, as we speak, bending his thoughts and studies this way. For so the Hebrew word cun (which we translate prepare) signifies, to establish, confirm, and make things fixed and immoveable. And. first, he set himself to seek the law of the Lord, that is, to inquire into it, and search after the will of God therein contained, that he might understand it himself: and then, like a good man, he set his heart to do what (God commanded, and put in practice what he knew to be his duty, whereby he was the better qualified to teach others what he knew and did himself, which was the next thing which he diligently attended. This was the right method of doing good, in which Nehemiah tells us he proceeded, (chap. viii. beginning.) Some think statutes and judgments are the same thing, comprehending all the precepts of Moses; but others take them to have a distinct meaning: the first signifying the ceremonial law about the Divine worship; and the second, the moral precepts concerning common honesty and civil life.

Ezra 7:11

Now, this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, even a scribe of the words of the commandments of the Lord, and, of his statutes to Israel.] Here Ezra declares’ that lie was no ordinary doctor of the law, but of eminent rank among them, who had studied the law thoroughly, and was able in every case to determine what was to be done: or (as some understand the latter part of this verse), tie was perfectly skilled in the words or language wherein the law was written (which in the captivity many perhaps had forgotten), and in the sense of every law. But this, I think, is not to be supposed, that they had forgotten their own language.

Ezra 7:12

Artaxerxes, king of kings. For he had several kings who were subject to tiim. Unto Ezra the priest, a scribe of the law of the God of heaven.] So Ezra, I suppose, was wont to be styled by the Jews, who never spake of him, but as a man of greater dignity and honour than others. Perfect peace, and at such a time.] On such a year and day, as was mentioned in the date of the letter.

Ezra 7:13

I make a decree, that all they of the people of Israel, and of his priests and Levites; in my realm, which are minded of their own free-will to go up to Jerusalem’, go ivith thee. None might leave his country without the king’s permission, which he here gives to all the Jewish nation who were so disposed.

Ezra 7:14

Forasmuch as thou art sent of the king, and of his seven counsellors. By whose advice this decree being made, it gave it the greater authority; for these were the principal men of the kingdom, as appears from the first of Esther, ver. 14. • To inquire concerning Judah and Jerusalem, according to the law of thy God.] By this composition he gave him authority to make inquisition in Judca, whether every thing there was done conformably to the law of Moses: that is, he granted to the Jewish nation an avrovofiia, a liberty to live by their own laws, and to judge all causes according to thein; and, in the conclusion, granted them also an avro- Siicfa, a power to sentence men according to their own law, (ver. 25, 26.) >- • •: ^ Which is in thine hand.’] He entrusted Ezra with this great power of being supreme inquisitor and judge, because he was so very well skilled in the law (which is meant by having it in his hand J, whi ch he had in such readiness, and was so very conversant in it, that he was able presenlly to determine and judge whether it were observed. 4S

Ezra 7:15

And to carry the silver and the gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem. This is an argument that they had a high opinion of the God of Israel, and desired his favour, though they did not worship him alone, but imagined other gods had some power, though not so great as he.

Ezra 7:16

And all the silver and gold that thou canst find in the province of Babylon,zvith the free-witl-6ffering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem.] He gavo them leave to carry away all the money they could procure (so the word we translate find is used in other places) in his own country of Babylon, as well as Avhat the Jews, who had a mind to stay still there, should offer for the service of the temple at Jerusalem. Ver.. 17. Tliat thou may est buy speedily with this money bullocks, rams, lambs, tvith their meat-offerings, and their drink-offerings, and offer them upon the altar of the house of your God which is in Jerusalem.’] That they might pray for the prosperity of the king and of his sons, as Darius ordered, chap. vi. 9, 10.’.

Ezra 7:18

And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and gold, that do after the will of your God. He authorizes Ezra to talce other priests to his assistance, in disposing of the money that was not laid out in sacrifices; only he would have it employed to some sacred use.

Ezra 7:19

Tlie vessels also that are given theefor the service of the house of thy God, those deliver thou before the God of Jerusalem. He speaks of him as if he thought him a particular God, but afterward speaks of him as the God of heaven, as he had done before, ver. 12. which is a sign he took him to be the most high God, who had a special affection for Jerusalem, because lie was there worshipped. Ver. 20/ And whatsoever more shall be needful for the house of thy God, ivhicltthou shdlt have occasion to bestow.] Either for the reparation (if any was wanting), or for the adorning of the house. (Sefe ver. 27.) Bestow it out of the king’s treasure-house.] Out of his exchequer, as we now speak. *

Ezra 7:21

And I, even I, Artaxerxes the king, do make a decree to all the treasurers which are beyond the river. All the receivers, and other officers employed about the king’s revenue. That xvhatsoever Ezra tlie priest, the scribe of the law of the God of heaven, shall require of you, it be done speedily.] This was a wonderful large concession, that he should have whatsoever he desired; and that they should not make him attend upon them, and wait long for it, but furnish him immediately.

Ezra 7:22

Unto a hundred talents of silver, and to a hundred measures of wheat, and to a hundred baths of wine, and to a hundred batJis of oil, and salt without prescribing how much. He limits all the other expenses, except salt; without which no sacrifice could be offered: and therefore, since he would not have any sacrifice hindered, he did not prescribe any measure of that; but left them to take as much as they found necessary.'

Ezra 7:23

Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven. Here Jacobus Capcllus cries out in a kind of rapture, " O verba litcris aureis rcgum palatns inscribenda, atque adco stylo adamantino fidelium omnium animis insculpcnda!" O words to be written upon thejmlaces of kings in golden letters, and engraven on the minds of all the faithful with a style of adamant! For they express an exceeding great sense of God, and of his’ supreme authority; and the regard that is due from the greatest kings and potentates to his most sa: cred commands, (Historia Sacra ct Exotica, ad A.M. 3543.) The like is not easy to be found any where. For xvhy should there be wrath against the realm of the king and his sons?] As he was afraid there would be, if the worship and service of God Af as here neglected through his default. An argument he was possessed with a greater dread of God’s just displeasure, than the kings of Judah themselves were generally before the captivity. The mention of the king and of his sons, shews, that this agrees to Artaxerxes Mncmon exactly; but not to Xerxes (who was in Greece in the Seventh year of his reign), nor to Longimanus: but Artaxerxes Mnemonhad then Ochus the husband of Esther, who was a great man, and some more. This remark I owe to the most learned Dr. Alix.'

Ezra 7:24

Also we certify you, that, touching any of the priests and Levites, singers, porters’, Nethinims, or ministers of this house of God, it shall not be lawful to impose toll, tribute, or custom, upon them.] The king’s revenue arose out of these three imposts, as appears by chap, iv.13. from all which burdens, which were very great, the king freed every one of God’s ministers, that they might the more cheerfully attend his service. And this was confirmed by some succeeding princes, as Bertram observes, (de Republica Jud. p. 171.) which the first Christian kings piously imitated, as J. Wolfius notes, " that they who watched and prayed for the public good, might be free from all other cares."

Ezra 7:25

And thou, Ezra, after the wisdom of thy God tliat is in thine hand. According as the law of God directed, in which he was very expert, (ver. 14.) Set magistrates [and judges, which may judge all the people that are beyond the river.] Such as Moses ordered, Deut. xvi. 18. Here seems to be the original of the Sanhedrin, which [continued but weakly till the time of the Maccabees/ All such as knoiv the laws of thy God; and teach ye them that know them not.] Men well acquainted with the laws of God, who were able to instruct others that were ignorant. No Jewish king could have given more pious instructions. And the same Jacobus Capellus in the place abovenamed thinks, that in this large power granted to Ezra, there was comprehended sufficient authority to build the walls of Jerusalem. But as the king did not expressly mention it, so’ the malignity of the Jews’ enemies hindered it; and Ezra being now grown old, was unable to cope with them. But this is not a good reason, for he lived thirteen years after this, able to stand and read the law from six to twelve of the clock.

Ezra 7:26

Andivhosoever will not do the laiv of thy God, and the law of the king. By the law of the king is meant tliis decree, which was now made in favour of the Jews; giving them authority to execute their own laws again. As for the imperial laws Ezra had nothing to do with them, nor were the Jews to be governed by them, but by their own laws; unless any matters could not be determined by

Ezra 7:27

Blessed be the Lqrd God of our fathers, which hath put such a thing as this in the king’s heart, to beautify the house of the Lord which is in Jerusalem. To be so liberal in his gifts and privileges, as is before expressed, (ver. 15, 1C, &c.)

Ezra 7:28

And hath extended mercy unto me.~\ These words plainly shew Ezra wrote this part of this book, if not the whole. Before the king and his counsellors, and before all the king’s mighty princes*] By whose advice and consent the large immunities beforcmentioned were granted to the Jewish nation. And I was strengthened as the hand of the Lord my God was upon me; and I gathered together out of Israel chief men to go up with me*] Whose names follow in the next chapter. The marvellous kindness of the king in this grant to Ezra gave a great authority to him; and moved several of the greatest persons among the Jews still in Babylon, to resolve to accompany him to Jerusalem. These two last verses are evidently the words of Ezra, acknowledging the Divine goodness to him, in giving him such favour with the king; whose words before are in the Syriac or Chaldee language; but these are in the Hebrew;