| Barnes' Notes on the Bible After these things - The words mark an interval of 57 years; if, with most commentators, we take Artaxerxes to be Longimanus. See the introduction to the Book of Ezra. Three kings named Artaxerxes, the Greek rendering of the Hebrew Artakhshasta, and the Persian Artakhshatra, ruled over Persia, namely,: Longimanus, Mnemon, and Ochus. The evidence is in favor of the first being meant here: he was the grandson of Darius Hystaspis, Jeshua's contemporary. The genealogy of Ezra here is incomplete. The time between the Exodus and Ezra must have exceeded one thousand years, and cannot have been covered by 16 generations. One gap may be filled up from 1 Chronicles 6:7-10, which supplies six names between Meraioth and Azariah Ezra 7:3 : another gap probably occurs between Seraiah Ezra 7:1 and Ezra himself; since Seraiah appears to be the high priest of Zedekiah's time (marginal reference), who lived at least 130 years before Ezra. Three or four names are probably missing in this place. Another name (Meraioth) may be supplied from 1 Chronicles 9:11, between Zadok and Ahitub Ezra 7:2. These additions would produce 27 generations - a number nearly sufficient - instead of 16 generations.
Clarke's Commentary on the BibleIn the reign of Artaxerxes - This was Artaxerxes Longimanus, the seventh of whose reign chronologers place A.M. 3547, sixty-eight years after Cyrus had sent back Zerubbabel. - Calmet. See the introduction. Son of Seraiah - Either this could not have been Seraiah the high priest, who had been put to death by Nebuchadnezzar one hundred and twenty-one years before this time, or the term son here must signify only his descendants, or one of his descendants. Were it otherwise, Ezra must now be at least one hundred and twenty-two years of age, supposing him to have been born in the year of his father's death; if, indeed Seraiah the high priest was his father; but this is evidently impossible. In this place there are only sixteen generations reckoned between Ezra and Aaron, but in 1 Chronicles 6:3, 1 Chronicles 6:4, etc., there are not less than twenty-two. We must therefore supply the deficient generations from the above place, between Amariah son of Meraioth, 1 Chronicles 6:7, and Azariah the son of Johanan, 1 Chronicles 6:10. There are other discrepancies relative to genealogies in these historical books which it would be useless to investigate. On these differences much has been already said in different parts of this comment.
Gill's Exposition of the Entire BibleNow after these things,.... The finishing of the temple, and the dedication of it, and keeping the passover: in the reign of Artaxerxes king of Persia; in the seventh year of his reign, Ezra 7:7, who is the same with Darius in the preceding chapter; so Jarchi and Aben Ezra; See Gill on Ezra 6:14. Ezra the son of Seraiah; the high priest slain by Nebuchadnezzar Jeremiah 52:24, this Ezra was a younger son of his, brother to Josedech, and uncle to Joshua, who were high priests in succession; his pedigree is carried in the ascending line up to Aaron, in this and the four following verses; only six generations, for brevity sake, are omitted, between Azariah and Meraioth, which may be supplied from 1 Chronicles 6:7; see Gill on
Keil and Delitzsch Biblical Commentary on the Old TestamentWhat follows is slightly combined with the former occurrences by the formula "after these things," without any more exact chronological definition; comp. Genesis 15:1; Genesis 22:1, and elsewhere. Between the dedication of the temple in the sixth year of Darius and the arrival of Ezra in Jerusalem, a period of fifty-seven years had elapsed. "In the reign of Artachshasta king of Persia, went up Ezra," etc. The verb of the subject עזרא does not follow till Ezra 7:6, where, after the interposition of the long genealogy, Ezra 7:1-5, the distant subject is again taken up in עזרא הוּא. It is all but universally agreed that Artaxerxes Longimanus is intended by ארתּחשׁסתּא; the explanation of this appellation as Xerxes in Joseph. Antiq. xi. 5. 1, for which Fritzsche (on 1 Esdr. 8:1) has recently decided, being a mere conjecture on the part of that not very critical historian. The fact that the Artachshasta of the book of Nehemiah (Nehemiah 1:1; Nehemiah 5:14; Nehemiah 13:6) can be no other than Artaxerxes, is decisive of this point: for in Nehemiah 13:6 the thirty-second year of Artachshasta is mentioned; while according to Nehemiah 8:9; Nehemiah 12:26, Nehemiah 12:36, Ezra and Nehemiah jointly exercised their respective offices at Jerusalem. (Note: Very superficial are the arguments, and indeed the whole pamphlet, Etude Chronologique des livres d'Esdras et de Nhmie, Paris 1868, p. 40, etc., by which F. de Saulcy tries to show that the Artachshasta of Ezra 7 and of Nehemiah is Artaxerxes II((Mnemon).) Ezra is called Ben Seraiah, whose pedigree is traced to Eleazar the son of Aaron; Seraiah the son of Azariah, the son of Hilkiah, was the father of Josedec the high priest carried into captivity (1 Chronicles 6:14, etc.), and was himself the high priest whom Nebuchadnezzar slew at Riblah (2 Kings 25:18-21). Between the execution of Seraiah in the year 588 and the return of Ezra from Babylon in 458 b.c., there is a period of 130 years. Hence Ezra could have been neither the son nor grandson of Seraiah, but only his great or great-great-grandson. When we consider that Joshua, or Jeshua (Ezra 2:2), the high priest who returned from Babylon with Zerubbabel, was the grandson of Seraiah, we cannot but regard Ezra, who returned thence 78 years later, as a great-great-grandson of Seraiah. Moreover, we are justified in inferring from the fact that Ezra is not, like Joshua, designated as Ben Josedech, that he did not descend from that line of Seraiah in which the high-priestly dignity was hereditary, but from a younger son, and hence that his immediate ancestors were not (though his forefathers from Seraiah upwards were) of high-priestly descent. Hence the names of Ezra's ancestors from Seraiah up to Aaron (Ezra 7:1-5) agree also with the genealogy of the high-priestly race (1 Chronicles 6:4-14), with the one deviation that in Ezra 7:3, between Azariah and Meraioth, six members are passed over, as is frequently the case in the longer genealogies, for the sake of shortening the list of names. - In v. 6 Ezra, for the sake of at once alluding to the nature of his office, is designated בת מהיר סוף ר, a scribe skilful in the law of Moses. The word סופר means in older works writer or secretary; but even so early as Jeremiah 8:8 the lying pen of the ספרים is spoken of, and here therefore סופר has already attained the meaning of one learned in the Scripture, one who has made the written law a subject of investigation. Ezra is, however, the first of whom the predicate הסּופר, ὁ γραμματεύς, is used as a title. He is so called also in the letter of Artaxerxes (Ezra 7:11), because he is said (Ezra 7:9) to have applied his heart to seek out and to do the law of the Lord, and to teach in Israel statutes and judgment, i.e., because he had made the investigation of the law, for the sake of introducing the practice of the same among the congregation, his life-task; and the king granted him all his desire, according to the hand of the Lord his God upon him. The peculiar expression עליו אלהיו יהוה כּיד which is found only here and in Ezra 7:9, Ezra 7:28, Ezra 8:18; Nehemiah 2:8, Nehemiah 2:18, and in a slightly altered guise in Ezra 8:22, Ezra 8:31, "according to the good hand of his God, which was over him," means: according to the divine favour or divine care arranging for him; for the hand of God is הטּובה, the good (Ezra 7:9, and Ezra 8:18), or לטובה, Ezra 8:22. בּקּשׁה, the desire, request, demand, occurs only here and in the book of Esther.
Geneva Study BibleNow after these things, in the reign of {a} Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, (a) The Hebrews write that many of the kings of Persia were called by this name, as Pharaoh was a common name to the kings of Egypt and Caesar to the Romans emperors.
Wesley's Notes 7:1 Artaxerxes - The same of whom he speaks, chap.6:14. The son - His grand - son. Here are divers persons omitted for brevity sake, which may be supplied out of 1Chron 6:1 - 11:47. Ezra was not himself the high priest; but he was nearly related to him.
Jamieson-Fausset-Brown Bible CommentaryCHAPTER 7 Ezr 7:1-10. Ezra Goes Up to Jerusalem. 1, 2. 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 (2Ki 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.
Matthew Henry's Concise Commentary7:1-10 Ezra went from Babylon to Jerusalem, for the good of his country. The king was kind to him; he granted all his requests, whatever Ezra desired to enable him to serve his country. When he went, many went with him; he obtained favour from his king, by the Divine favour. Every creature is that to us, which God makes it to be. We must see the hand of God in the events that befal us, and acknowledge him with thankfulness.
Matthew Henry's Whole Bible CommentaryChapter 7 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 (v. 1-10). II. A copy of the commission which Artaxerxes gave him (v. 11-26). III. His thankfulness to God for it (v. 27, 28). The next chapter will give us a more particular narrative of his associates, his journey, and his arrival at Jerusalem. Verses 1-10 Here is, I. Ezra's pedigree. He was one of the sons of Aaron, a priest. Him God chose to be an instrument of good to Israel, that he might put honour upon the priesthood, the glory of which had been much eclipsed by the captivity. He is said to be the son of Seraiah, that Seraiah, as is supposed, whom the king of Babylon put to death when he sacked Jerusalem, 2 Ki. 25:18, 21. If we take the shortest computation, it was seventy-five years since Seraiah died; many reckon it much longer, and, because they suppose Ezra called out in the prime of his time to public service, do therefore think that Seraiah was not his immediate parent, but his grandfather or great-grandfather, but that he was the first eminent person that occurred in his genealogy upwards, which is carried up here as high as Aaron, yet leaving out many for brevity-sake, which may be supplied from 1 Chr. 6:4, etc. He was a younger brother, or his father was Jozadak, the father of Jeshua, so that he was not high priest, but nearly allied to the high priest. II. His character. Though of the younger house, his personal qualifications made him very eminent. 1. He was a man of great learning, a scribe, a ready scribe, in the law of Moses, v. 6. He was very much conversant with the scriptures, especially the writings of Moses, had the words ready and was well acquainted with the sense and meaning of them. It is to be feared that learning ran low among the Jews in Babylon; but Ezra was instrumental to revive it. The Jews say that he collected and collated all the copies of the law he could find out, and published an accurate edition of it, with all the prophetical books, historical and poetical, that were given by divine inspiration, and so made up the canon of the Old Testament, with the addition of the prophecies and histories of his own time. If he was raised up of God, and qualified and inclined to do this, all generations have reason to call him blessed, and to bless God for him. God sent to the Jews prophets and scribes, Mt. 23:34. Ezra went under the latter denomination. Now that prophecy was about to cease it was time to promote scripture-knowledge, pursuant to the counsel of God by the last of the prophets, Mal. 4:4. Remember the law of Moses. Gospel ministers are called scribes instructed to the kingdom of heaven (Mt. 13:52), New-Testament scribes. It was a pity that such a worthy name as this should be worn, as it was in the degenerate ages of the Jewish church, by men who were professed enemies to Christ and his gospel (Woe unto you, scribes and Pharisees), who were learned in the letter of the law, but strangers to the spirit of it. 2. He was a man of great piety and holy zeal (v. 10): He had prepared his heart to seek the law of the Lord, etc. (1.) That which he chose for his study was the law of the Lord. The Chaldeans, among whom he was born and bred, were famed for literature, especially the study of the stars, to which, being a studious man, we may suppose that Ezra was tempted to apply himself. But he got over the temptation; the law of his God was more to him than all the writings of their magicians and astrologers, which he knew enough of with good reason to despise them. (2.) He sought the law of the Lord, that is, he made it his business to enquire into it, searched the scriptures, and sought the knowledge of God, of his mind and will, in the scriptures, which is to be found there, but not without seeking. (3.) He made conscience of doing according to it; he set it before him as his rule, formed his sentiments and temper by it, and managed himself in his whole conversation according to it. This use we must make of our knowledge of the scriptures; for happy are we if we do what we know of the will of God. (4.) He set himself to teach Israel the statutes and judgments of that law. What he knew he was willing to communicate for the good of others; for the ministration of the Spirit is given to every man to profit withal. But observe the method: he first learned and then taught, sought the law of the Lord and so laid up a good treasure, and then instructed others and laid out what he had laid up. He also first did and then taught, practised the commandments himself and then directed others in the practice of them; thus his example confirmed his doctrine. (5.) He prepared his heart to do all this, or he fixed his heart. He took pains in his studies, and thoroughly furnished himself for what he designed, and then put on resolution to proceed and persevere in them, and thus he became a ready scribe. Moses in Egypt, Ezra in Babylon, and both in captivity, were wonderfully fitted for eminent services to the church. III. His expedition to Jerusalem for the good of his country: He went up from Babylon (v. 6), and, in four months' time, came to Jerusalem, v. 8. It was strange that such a man as he staid so long in Babylon after his brethren had gone up; but God sent him not thither till he had work for him to do there; and none went but those whose spirits God raised to go up. Some think that this Artaxerxes was the same with that Darius whose decree we had (ch. 6), and that Ezra came the very year after the temple was finished: that was the sixth year, this the seventh (v. 8), so Dr. Lightfoot. My worthy and learned friend, lately deceased, Mr. Talents, in his chronological tables, places it about fifty-seven years after the finishing of the temple; others further on. I have only to observe, 1. How kind the king was to him. He granted him all his request, whatever he desired to put him into a capacity to serve his country. 2. How kind his people were to him. When he went many more went with him, because they desired not to stay in Babylon when he had gone thence, and because they would venture to dwell in Jerusalem when he had gone thither. 3. How kind his God was to him. He obtained this favour from his king and country by the good hand of the Lord that was upon him, v. 6, 9. Note, Every creature is that to us which God makes it to be, and from him our judgment proceeds. As we must see the events that shall occur in the hand of God, so we must see the hand of God in the events that do occur, and acknowledge him with thankfulness when we have reason to call it his good hand. |
