Ezra 7:3

7:1-10 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.

Now 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

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.

CHAPTER 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.

What 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.

The expression is well illustrated by Malachi 4:4 ‘the law of Moses my servant, which I commanded unto him in Horeb for all Israel, even statutes and judgements’ and Nehemiah 8:14 ‘The law which the Lord had commanded by Moses’. all his request ] What the request was, which Ezra preferred to Artaxerxes, we are not told, but are left to gather it from the letter of Artaxerxes (12–26). The word ‘request’ in the Hebrew denotes an eager quest, and occurs elsewhere in the O.T. only in the book of Esther ( Ezra 5:3 ; Ezra 5:7-8 , Ezra 7:3 , Ezra 9:12 ). according to the hand of the Lord his God upon him ] This expression is characteristic of the writer. It occurs again Ezra 7:28 , with the adjective ‘good’, Ezra 7:9 , Ezra 8:18 ; Nehemiah 2:8 ; Nehemiah 2:18 , and in a slightly different form Ezra 8:22 ; Ezra 8:31 . ‘The hand of the Lord’ denotes the merciful favour, as may be seen from the context here and in Ezra 7:28 , even without the addition of the adjective good: cf. ‘the eye of the Lord’, chap. Ezra 5:5 . Similar is the phrase in 2 Chronicles 30:12 . From that ‘hand’ comes discipline as well as bounty, Job 2:10 ‘Shall we receive good at the hand of God, and shall we not receive evil?’ Job 19:21 ‘the hand of God hath touched me’. In adversity ‘the hand of the Lord’ is described as ‘ against ’, not ‘upon’ a person. See Deuteronomy 2:15 ; Ruth 1:13 .