Testimony in Troublous Times

by Ian McKee (Northern Ireland)

Paper 12 — Decree and Doxology

(Ezra Chapter 7.11-28)

The journey of Ezra and his companions from Babylon to Jerusalem took four months. The fact that it was accomplished successfully is stated first, Ezra 7.9. But of the development of the specific exercise, which led Ezra to determine this course of action, we are told nothing. Nor are we apprised how he acquired favour with Artaxerxes Longimanus, the Persian Emperor.

The Decree of the King (Ezra 7.11-26)

The imperial authority given to Ezra is recorded in a letter from Artaxerxes, the text of which is here preserved for us in Scripture. It is remarkable in its references to the name of God, to His will and to His worship.

Following a typical Persian preamble, the letter grants permission to Ezra to go up to Jerusalem with as many as wish to accompany him. There is one proviso: those who go must be "minded of their own freewill" to do so, Ezra 7.13. Nothing of a truly spiritual nature will be accomplished by coercion. After all, the demands are such as to require a wholehearted application. And if such wholeheartedness is not present, then that exercise will crumble in the face of adversity. The Lord Himself was explicit in regard to the demands of discipleship: "If any man will come after Me, let him deny himself, and take up his cross, and follow Me", Mt.16.24.

Ezra was commissioned by the King and his Privy Council to conduct an inquiry. Although the precise terms of reference are not stated, he is to investigate the conditions of the Jews in Judah and Jerusalem with regard to the law of the Lord that he studied, understood, practiced and taught, Ezra 7.14. This task may have been unanticipated, but Ezra’s competence to perform it was recognised by the highest in the land. Private exercise results in public acknowledgment.

He was also authorised to transport a considerable sum of money to Jerusalem to support the temple sacrifices, Ezra 7.15-18. This funding came from three sources. The first was a generous endowment from the King and his counsellors, which foreshadows a future day of millennial glory when the wealth of the nations shall be brought to Zion, Isaiah chapter 60. Funds were also donated by non-Jews in the province of Babylon plus freewill offerings from the Jewish residents. Whereas the funds authorised by Cyrus in Ezra chapter 1 were for the capital costs involved in temple reconstruction, these from Artaxerxes were for maintenance costs. This included the purchase of animals and other materials for sacrifice and Ezra and his companions were given discretion in relation to the use of the monies remaining.

In addition, unspecified vessels were also given for the Temple service, Ezra 7.19. These may have been the twenty basins of gold and two vessels of fine copper, precious as gold, detailed in Ezra 8.27. And Ezra was given authority to fund from the royal treasury whatever other things were found to be needful, Ezra 7.20.

Artaxerxes then addresses the Persian treasurers in Syria to order them to facilitate Ezra’s needs, Ezra 7.21-24. This was to be done speedily to a budget limit of one hundred talents of silver, almost 4 tonnes! Did not Haggai declare to the Jewish remnant, "The silver is mine, and the gold is mine, saith the Lord of hosts" Hag.2.8. Also given were one hundred measures of wheat, one hundred baths of wine, one hundred baths of oil and as much salt as they needed. These commodities were needed for sacrifice.

The provincial officers and treasurers are commanded to carry Artaxerxes' orders completely into effect and provide tax exemption. He expresses sentiments similar to those of Cyrus and Darius; "for why should there be wrath against the realm of the king and his sons" Ezra 1.2-4; 6.10; 7.23. Artaxerxes clearly seeks to avoid wrath from God and desires Divine favour for his benefit and that of his dynasty. Had he been impressed by the reverence and awe that Ezra, and possibly others, accorded to Jehovah? If so, he is not the last person to read the Scriptures in the lives of the saints!

Finally Ezra is given civil authority to establish a judicial system, Ezra 7.25,26. This includes the appointment of magistrates and judges and the enforcement of legal sanctions including forfeitures, imprisonment, exile and even capital punishment. And why was he given such sweeping powers? Because Artaxerxes recognised that Ezra had been entrusted with the law of God, was scrupulous in determining the Divine mind and in carrying His will into effect. He could therefore be trusted to observe the law of the land and be faithful to the King’s command. Few men had such recognition in Gentile courts. In this regard Ezra stands alongside Joseph, Daniel, Mordecai and, later, Nehemiah.

But the Jews within Ezra’s jurisdiction, irrespective of their prior knowledge of the Word of God, were to be taught Divine truth. This is an important precept of particular relevance today as far too often those who teach God’s Word take for granted that truth is already known. Ezra made no such assumption and taught from first principles. So should we. Otherwise the rising generation will be deprived of a goodly heritage.

The doxology of Ezra (Ezra 7. 27.28)

This personal narrative, which continues to the end of chapter 9, begins with praise. Ezra blesses "the Lord God of our fathers" who inspired the policy of the king to adorn and beautify "the house of the Lord which is in Jerusalem", Ezra 7.27. He does not become proud and self-centred as a result of the honour bestowed upon him. Rather he is humble as he considers how God blessed him before the king and all his courtiers and the result of that strengthening was that he "gathered together out of Israel chief men to go with me", Ezra 7.28. His humility led to enlargement of exercise and endeavour. May we have more of that humility today and see chief men raised among the brethren!

—to be continued, (D.V.)