Ezra 7:11 - Meaning and Application

We have here the commission the Persian emperor gave to Ezra, authorizing him to act for the good of the Jews. It is very full and generous, more than anyone would have expected. The letter begins in the usual royal style, “Artaxerxes, king of kings.” That title is too grand for any mortal man to claim, since only God has power over all rulers in heaven and on earth.

He sends greetings to Ezra, whom he calls “a scribe of the law of the God of heaven” (Ezra 7:12). Ezra clearly valued that title and wanted no higher honor, even when he rose to a high office. He thought it was greater to be a scribe of God’s law than to be a noble or prince in the empire. Let us look at the parts of this commission.

First, the king allows Ezra to go up to Jerusalem, along with any of his countrymen who wanted to go with him (Ezra 7:13). Ezra and the others were captives, so they would not leave the king’s land without his permission. Second, he gives Ezra authority to inspect Judah and Jerusalem (Ezra 7:14). The standard for that inspection was the law of his God, which he carried with him. He was to see whether the Jews were living according to that law, whether the temple had been built, whether the priesthood was in order, and whether sacrifices were being offered as God had commanded. If he found anything wrong, he was to correct it, like Titus in Crete, who was told to “set in order what was lacking” (Titus 1:5). In this way, God’s law was honored, and the Jews were restored to the privilege of being governed by it instead of by the unfair laws of their oppressors (Ezekiel 20:25).

Third, the king placed in Ezra’s care the money given by the king, his advisers, and his subjects for the house of God (Ezra 7:15, Ezra 7:16). This shows several things. It honors God as the one true and living God, since even people who worshiped other gods still recognized the greatness of the God of Israel and were willing to spend money to seek his favor (Psalm 45:12; Psalm 68:26). It also praises this pagan king, because he honored the God of Israel even though his worshipers were a small and poor people, unable to pay for their own religion and now under his rule. He did not leave them with empty words, but gave them what they needed. At the same time, it puts the wicked kings of Judah to shame. Those kings had been taught God’s law and prophets, yet they often robbed and weakened the temple. Here, a heathen king enriches it. Later, the same pattern appeared when the Jews rejected the gospel, but the Gentiles welcomed it (Romans 11:11; Acts 13:46).

Ezra was trusted both to receive the money and carry it to Jerusalem, because he was known to be honest. They knew he would not keep even the smallest part for himself. Paul did a similar thing when he went to Jerusalem with gifts for his nation and offerings (Acts 24:17). Ezra was also to spend the money wisely, especially on sacrifices on God’s altar (Ezra 7:17) and on whatever else he and his brothers judged suitable (Ezra 7:18), with one condition, that it be done according to the will of their God. That should always guide our spending, especially when we give for God’s work. God’s work must be done in God’s way. Along with money, Ezra also received vessels for the temple service (Ezra 7:19). Cyrus had returned what belonged to the temple by right, but these were additional gifts. So the temple received its own back, and more besides. Ezra had to present these before the God of Jerusalem, since they were meant for his honor, where he had placed his name.

Fourth, the king issued a warrant to the treasurers west of the river, telling them to provide Ezra with whatever he needed from the royal revenues and charge it to the king (Ezra 7:20, Ezra 7:22). This was thoughtful, because Ezra still needed to see what the situation was and did not yet know exactly what he would need. It was also kind and showed real respect for the temple and confidence in Ezra. Rulers and wealthy people should use their money and power to support religion. What better use is there for great wealth than to do much good in this way, if people only have the heart to do it?

Fifth, the king charged Ezra to leave nothing undone that was needed for the temple and for the honor of the God of Israel. In this command (Ezra 7:23), the king speaks of God with great respect. He had called him the God of Jerusalem, but now he calls him twice the God of heaven, so no one would think he saw him as only a local god. He also speaks carefully about God’s word and law, which he had likely read and admired. “Whatever is commanded by your God,” he says, whose laws he would not dare change even in the smallest point, “let it be done, and do it carefully and quickly.” He also shows concern about God’s anger: “Why should there be wrath against the realm?” Neglecting and despising religion brings God’s judgments on kings and kingdoms. The best way to turn away his anger, when it threatens a people, is to support and encourage religion. If we want peace and prosperity, we should make sure God’s cause is not neglected.

Sixth, he frees all the temple ministers from taxes to the government. From the highest priest to the lowest Nethinim, the temple servants, the king’s officers were not allowed to lay toll, tribute, or customs on them as they did on other subjects (Ezra 7:24). This gave them great honor as free citizens of the empire and would make others respect them as favored by the crown. It also gave them more freedom and cheerfulness in their service. It seems this exemption was meant for their own support, for their families, and for the work of their ministry. If any of them used that privilege to go into trade or business, they would fairly lose the benefit of it.

He gives Ezra authority to appoint judges and magistrates for all the Jews west of the river (Ezra 7:25, 26). This was a great kindness to the Jews, because they had leaders of their own, and especially because those leaders came from Ezra’s choice.

Everyone who knew the laws of Ezra’s God, that is, everyone who belonged to the Jewish faith, was to come under these judges. This shows that they were free from the rule of the pagan officials. These judges were also encouraged to bring others to the truth: they were to teach God’s law to those who did not know it. Artaxerxes, the Persian king, would not become a Jew himself, but he was willing for many of his subjects to do so.

They were also given power to carry out the rulings they made, as long as those rulings matched God’s law, which was now treated as the king’s law. They could impose strong penalties, such as prison, exile, fines, or death, depending on what the law required. They were not allowed to create new laws, only to make sure God’s laws were properly enforced. They were entrusted with civil authority so that they could be a warning to wrongdoers. What more could Jehoshaphat, Hezekiah, or David himself have done, as kings, for the honor of God and the spread of true religion?