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Ezra's precious name saluted us, at first, in the title of the book, but in the history we have not met with it till this chapter introduces him into public action in another reign, that of Artaxerxes. Zerubbabel and Jeshua we will suppose, by this time, to have grown old, if not gone off; nor do we hear any more of Haggai and Zechariah; they have finished their testimony. What shall become of the cause of God and Israel when these useful instruments are laid aside? Trust God, who has the residue of the Spirit, to raise up others in their room. Ezra here, and Nehemiah in the next book, are as serviceable in their days as those were in theirs. Here is, I. An account, in general, of Ezra himself, and of his expedition to Jerusalem for the public good (Ezr 7:1-10). II. A copy of the commission which Artaxerxes gave him (v. 11-26). III. His thankfulness to God for it (Ezr 7:27, Ezr 7:28). The next chapter will give us a more particular narrative of his associates, his journey, and his arrival at Jerusalem.

INTRODUCTION TO EZRA 7 In this chapter we have the lineage and character of Ezra described, Ezr 7:1, his expedition to Jerusalem, and of many others with him, Ezr 7:7, a copy of the commission King Artaxerxes gave him to execute, Ezr 7:11, and his thankfulness, Ezr 7:27.

This Ezra went up from Babylon,.... A second time; for that he went up with Zerubbabel is clear from Neh 12:1, and is plainly intimated, Ezr 5:4, and he was a ready scribe in the law of Moses, which the Lord God of Israel had given; the meaning is, not that he had a quick hand in writing out copies of it, but was well versed in the knowledge of it; had studied it thoroughly, well instructed in it, and was abundantly qualified to teach it others; he was an eminent doctor of the law; so scribes, in the New Testament, who are the same with the lawyers, were such as were teachers of the law; the word here used in the Arabic language signifies to be expert, as Jarchi (o) learned from one of their doctors: and the king granted him all his request, according to the hand of the Lord his God upon him; either upon Ezra, giving him favour with the king, and so success and prosperity; or it may denote the divine influence of the God of Ezra upon the heart of the king, moving him to grant what he asked of him, even everything he desired: he seems to have been sent upon an embassy to the king from the chief men at Jerusalem; perhaps the governors of Syria had not so fully made the disbursements the king in his decree had required them to make, since the following commission chiefly respects such things; and he was sent on that errand to acquaint the king with it, as well as to persuade those that remained to return, and to obtain leave for it. (o) Comment. in Psal. xlv. 1. "acutus ingenio et solers fuit", Golius, col. 2272. "in re exercitatus fuit et excultus", Castel. col. 2008. Ethiop. "docuit, erudivit", ib. col. 2007.

After these words, in the reign of Artaxerxes king of Persia, etc. Josephus (Antiq. XIII, 5) considers this Artaxerxes, under whom Ezra ascended from Babylon to Jerusalem, to be Xerxes, the son of Darius, who reigned after him. Furthermore, the books of Chronicles believe that the successor of the same Xerxes, who is also called Artaxerxes by them, is here designated. Now Darius, under whom the temple was built, reigned thirty-six years; after him Xerxes reigned twenty years; after whom Artabanus for seven months, which chronographers count as a year; after whom Artaxerxes for forty years. Ezra, a swift scribe in the law of Moses, because he restored the law which had been consumed; not only the law but also, as common tradition of the elders says, he rewrote the entire series of sacred Scripture which had been equally consumed by fire, as he saw fitting for the readers. They say in this work, he added some words which he deemed appropriate; among which is this: "And there arose not a prophet in Israel like Moses, whom the Lord knew face to face," etc. Words indeed which only one who lived long after Moses could say. And in the book of Samuel: "Formerly in Israel a man going to inquire of God would say, Come and let us go to the seer. For he who is now called a prophet was formerly called a seer" (1 Sam. IX). Moreover, he left untouched some entire volumes, which were once held among the people of Israel; of which now only the memory of the name remains in sacred Scripture; as it is said in the book of Numbers: "Wherefore it is said in the book of the wars of the Lord" (Num. XXI). And in Joshua: "Is this not written in the book of Jashar?" (Jos. X). But also in the volume of Kings and Chronicles, the historical books of the prophets Ahijah the Shilonite, and Shemaiah, Iddo, and Nathan, as well as Isaiah, and Jehu the son of Hanani are mentioned (1 Kings XVI; 2 Chron. IX); concerning whom it is said that he wrote the book of the kings of Israel; and many others, of which it is said no traces can be found today. The Hebrews also report, and there is no doubt among them about this matter, that the same Ezra invented lighter letters against the names of those they had hitherto used, by which he swiftly restored such a great amount of books that had been consumed. Therefore he is known not only as a scribe but also as a swift scribe. However, the earlier letters remained with the Samaritans, with which they used to write the five books of Moses, which they alone had received from the sacred Scripture.

In the seventh year of Artaxerxes, king of Persia, Ezra goes up to Jerusalem; and with him certain of the priests, Levites, porters, and Nethinim: his character, Ezr 7:1-10. The letter and decree of Artaxerxes in behalf of the Jews, vv. 11-26. Ezra's thanksgiving to God for these mercies, Ezr 7:27, Ezr 7:28.

A ready scribe - סופר מחיר sopher machir does not merely signify a speedy writer or an excellent penman, but one who was eminently skillful in expounding the law. In this sense the word γραμματευς, scribe, is repeatedly used in the New Testament, and we find that both in the Old and New Testament it had the same signification. The Syriac gives the sense of the word by translating sophro chocimo, a wise scribe, or expounder.

EZRA GOES UP TO JERUSALEM. (Ezr 7:1-10) in the reign of Artaxerxes--the Ahasuerus of Esther. Ezra the son of Seraiah--that is, grandson or great-grandson. Seraiah was the high priest put to death by Nebuchadnezzar at Riblah (Kg2 25:18). A period of one hundred thirty years had elapsed between that catastrophe and the journey of Ezra to Jerusalem. As a grandson of Seraiah, namely, Jeshua, who held the office of high priest, had accompanied Zerubbabel in the first caravan of returning exiles, Ezra must have been in all probability a grandson, descended, too, from a younger son, the older branch being in possession of the pontificate.

This Ezra . . . was a ready scribe in the law of Moses--The term "scribe" does not mean merely a penman, nor even an attorney well versed in forms of law and skilled in the method of preparing public or private deeds. He was a rabbi, or doctor, learned in the Mosaic law, and in all that related to the civil and ecclesiastical polity and customs of the Hebrew people. Scribes of this description possessed great authority and influence (compare Mat 23:25; Mar 12:28). the king granted him all his request--left Babylon entrusted with an important commission to be executed in Jerusalem. The manner in which he obtained this office is minutely related in a subsequent passage. Here it is noticed, but with a pious acknowledgment of the divine grace and goodness which disposed the royal mind in favor of Ezra's patriotic objects. The Levites, &c., did not go at that time, but are mentioned here by anticipation.

II. The Return of Ezra the Scribe from Babylon to Jerusalem, and His Entry upon His Official Duties There - Ezr 7:1 In the seventh year of the reign of King Artaxerxes Longimanus, Ezra the priest and scribe returned with certain priests, Levites, and other Israelites from Babylon to Jerusalem, furnished with a royal commission to provide for the worship of God, and the observance of the law, according to the ordinance of God, by the community, Ezra 7 and 8. This mission he began to execute by sending way such heathen women as were married to Israelites.