Ezra 7:11-26 - 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 1:2-4 ; Ezra 4:11-16 , Ezra 4:17-22 ; Ezra 5:6-17 ; Ezra 6:3-12 ); 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.,

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 2:2-5 ); 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 2:1-26 .), 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 3:9-13 . 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 6:17-19 , 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."