Synopsis of the Chapter
Artaxerxes sends Ezra to Jerusalem, to visit, instruct, direct, and govern the Jews.
Verse 1: After These Things ¶
1. After these things — after these deeds and events.
Ezra (the author of this book) the son of Seraiah — the High Priest slain by the Chaldeans, and brother of Jozadak, and uncle of Joshua the High Priest.
Verse 6: A Ready Scribe in the Law of Moses ¶
6. He was a ready scribe in the law of Moses — that is, Ezra was most expert in the Mosaic law, and most ready in teaching and explaining it; therefore "scribe" is the same as "expert in the law" or "doctor of the law." Note: Just as the Greeks of old called their wise men Philosophers, the Chaldeans Magi, the Gauls Druids, the Indians Brahmans and Gymnosophists; so the Jews called their Doctors Sopherim, which the Septuagint translates grammateus; our translator renders "scribes" from sepher, that is, letter or writing, as if to say, men of letters, or scribes, because they occupied themselves with transcribing, teaching, and explaining the Sacred Scriptures. For the office of scribes was to preserve Holy Scripture incorrupt, to watch over its correct transcription, to interpret it both in writing and by the living voice: then to write responses, to compose treatises, to expound it in various ways, etc.; so St. Epiphanius, Heresy 15. Whence sepher, that is "scribe," can be derived from saphar, that is, to narrate, to recount, so that sopher is the same as narrator of the law; but our translator and the Septuagint looked to the etymology of sepher, as I said: so the Grammarians of old were so called because they dealt with grammata, that is, letters, and explained the obscure and doubtful passages of the poets. For the entire study of the Jews was in sacred literature; for they scarcely knew profane and pagan literature. So Jansenius, Toletus, Maldonatus and others, where they treat of the lawyers with whom Christ frequently debated. Among these scribes Ezra was preeminent, as I said in the Introduction. Hence Elias the German says in his Tishbi: "Scribes are wise men, who are called by another name masters:" therefore Sopher is the same as Rabbi, Rab, Rabban. St. Jerome implies the same, epistle 152.
He went up from Babylon — to Jerusalem.
And the king (Artaxerxes) granted him, according to the hand of the Lord his God upon him, all that he requested. — "Hand" signifies the favor and operation by which God made Ezra pleasing to the king, says Cajetan, so that the king would grant him whatever he asked.
There is no doubt that Ezra asked the king that Jerusalem be restored and surrounded with walls, and that he obtained this. Whence from this seventh year of Artaxerxes, and from this royal concession, many begin the seventy weeks leading up to Christ, as I said on Daniel 9.
Verse 7: In the Seventh Year of Artaxerxes ¶
7. In the seventh year of Artaxerxes. — From the sixth year of Darius, when the temple was completed and dedicated, to the seventh year of Artaxerxes, who was the grandson of Darius through his son Xerxes, 57 years elapsed. Therefore Ezra was then very old and more than a hundred years old, but still strong and vigorous, God sustaining him for the benefit of the people, that he might instruct and refine them in the law of the Lord. Whence it follows:
Verse 9: Ezra Prepared His Heart to Seek the Law ¶
9. For Ezra had prepared his heart to seek the law of the Lord (that is, to know it and have a thorough understanding of it), and (then) to do it (that is, to fulfill it in practice), and (finally) to teach in Israel the statutes and judgments — namely, what the law commands to be done or not done, and what according to it is just or unjust (for to discern this is "judgment"), lawful or unlawful.
Learn here from Ezra that the order of teaching is this: first, that you thoroughly learn; second, that what you have learned, you yourself first do and fulfill in practice; third, that you likewise teach others. Thus Christ "began" first "to do," then "to teach," Acts 1:1.
Verse 13: By the Command of the King and His Seven Counselors ¶
13. From the face (that is, by the command and authority) of the king and his seven counselors. — For the kings of the Persians had seven supreme princes and counselors. Whence, fittingly corresponding to this number, seven chief Angels are similarly named thereafter in Scripture as princes of God: "Seven men of the heavenly court." For, as Aristotle says (or whoever is the author, in the book On the World, past the middle), "the majesty and governance of the kings of the Persians was an image of divine majesty and providence." See what was said on Revelation 1:4, at the words: "And from the seven Spirits."
To visit Judea according to the law of your God. — The king therefore appointed Ezra as the visitor of the Jews subject to him, to see whether they were observing the law of God, and wherever they strayed from it, to instruct, correct, and chastise them.
Verse 20: It Shall Be Given from the King's Treasury ¶
20. It shall be given from the king's treasury. — See here the piety of pagan kings, namely of Artaxerxes, who, like Cyrus and Darius, provided from his own treasury the necessary expenses for the ministries of the temple.
Verse 24: No Authority to Impose Tax upon Them ¶
24. That you have no authority to impose tax, etc., upon them. — From this it is clear that the Jews were servants and tributaries of the Persians; but the king here exempts the priests, Levites, and other ministers of the temple from all tribute and similar public burdens. Let Christian princes take note of this.
Verse 25: Appoint Judges and Magistrates ¶
25. And you, Ezra, etc., appoint judges and magistrates to judge all the people — to settle the disputes of the people in a legal and judicial manner.
Verse 26: Whoever Does Not Observe the Law ¶
26. And whoever does not observe the law, etc., let judgment be executed upon him, whether unto death. — Behold, here the king gives Ezra, and the judges to be appointed by him from the people, the power of death over transgressors, which the Romans denied to the Jews: for they granted that power only to Pilate and their other governors. Whence the Jews, when Pilate told them to judge Christ according to their law, responded: "It is not lawful for us to put anyone to death," Matthew 27.