Blessed be Yahweh, the God of our fathers, who has put such a thing as this in the king’s heart, to beautify Yahweh’s house which is in Jerusalem;
Parallel Translations
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Blessed be Yahweh, the God of our fathers, who has put such a thing as this in the king’s heart, to beautify Yahweh’s house which is in Jerusalem;
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Blessed be the LORD God of our fathers, which hath put such a thing as this in the king’s heart, to beautify the house of the LORD which is in Jerusalem:
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Blessed be the LORD, the God of our fathers, who hath put such a thing as this in the king's heart, to beautify the house of the LORD which is in Jerusalem;
Cross-references (13)
Passages linked to Ezra 7:27 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Ezra 6:22 and kept the feast of unleavened bread seven days with joy; because Yahweh had made them joyful, and had turned the heart of the king of Assyria to them, to strengthen their hands in the work of God, the God of Israel’s house.
- Revelation 17:17 For God has put in their hearts to do what he has in mind, to be of one mind, and to give their kingdom to the beast, until the words of God should be accomplished.
- Isaiah 60:13 “The glory of Lebanon shall come to you, the cypress tree, the pine, and the box tree together, to beautify the place of my sanctuary; and I will make the place of my feet glorious.
- Nehemiah 2:8 and a letter to Asaph the keeper of the king’s forest, that he may give me timber to make beams for the gates of the citadel by the temple, for the wall of the city, and for the house that I will occupy.” The king granted my requests, because of the good hand of my God on me.
- Nehemiah 2:12 I arose in the night, I and a few men with me. I didn’t tell anyone what my God put into my heart to do for Jerusalem. There wasn’t any animal with me, except the animal that I rode on.
- 2 Corinthians 8:16 But thanks be to God, who puts the same earnest care for you into the heart of Titus.
- Hebrews 10:16 “This is the covenant that I will make with them: ‘After those days,’ says the Lord, ‘I will put my laws on their heart, I will also write them on their mind;’ ” then he says,
- James 1:17 Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, nor turning shadow.
- 1 Chronicles 29:10-30 Therefore David blessed Yahweh before all the assembly; and David said, “You are blessed, Yahweh, the God of Israel our father, forever and ever. Yours, Yahweh, is the greatness, the power, the glory, the victory, and the majesty! For all that is in the heavens and in the earth is yours. Yours is the kingdom, Yahweh, and you are exalted as head above all. Both riches and honor come from you, and you rule over all! In your hand is power and might! It is in your hand to make great, and to give strength to all! Now therefore, our God, we thank you, and praise your glorious name. But who am I, and what is my people, that we should be able to offer so willingly as this? For all things come from you, and we have given you of your own. For we are strangers before you, and foreigners, as all our fathers were. Our days on the earth are as a shadow, and there is no remaining. Yahweh our God, all this store that we have prepared to build you a house for your holy name comes from your hand, and is all your own. I know also, my God, that you try the heart, and have pleasure in uprightness. As for me, in the uprightness of my heart I have willingly offered all these things. Now I have seen with joy your people, who are present here, offer willingly to you. Yahweh, the God of Abraham, of Isaac, and of Israel, our fathers, keep this desire forever in the thoughts of the heart of your people, and prepare their heart for you; and give to Solomon my son a perfect heart, to keep your commandments, your testimonies, and your statutes, and to do all these things, and to build the palace, for which I have made provision.” Then David said to all the assembly, “Now bless Yahweh your God!” All the assembly blessed Yahweh, the God of their fathers, and bowed down their heads and prostrated themselves before Yahweh and the king. They sacrificed sacrifices to Yahweh, and offered burnt offerings to Yahweh, on the next day after that day, even one thousand bulls, one thousand rams, and one thousand lambs, with their drink offerings and sacrifices in abundance for all Israel, and ate and drank before Yahweh on that day with great gladness. They made Solomon the son of David king the second time, and anointed him before Yahweh to be prince, and Zadok to be priest. Then Solomon sat on the throne of Yahweh as king instead of David his father, and prospered; and all Israel obeyed him. All the princes, the mighty men, and also all of the sons of king David submitted themselves to Solomon the king. Yahweh magnified Solomon exceedingly in the sight of all Israel, and gave to him such royal majesty as had not been on any king before him in Israel. Now David the son of Jesse reigned over all Israel. The time that he reigned over Israel was forty years; he reigned seven years in Hebron, and he reigned thirty-three years in Jerusalem. He died at a good old age, full of days, riches, and honor; and Solomon his son reigned in his place. Now the acts of David the king, first and last, behold, they are written in the history of Samuel the seer, and in the history of Nathan the prophet, and in the history of Gad the seer, with all his reign and his might, and the times that went over him, and over Israel, and over all the kingdoms of the countries.
- Philippians 4:10 But I rejoice in the Lord greatly, that now at length you have revived your thought for me; in which you did indeed take thought, but you lacked opportunity.
- Hebrews 8:10 “For this is the covenant that I will make with the house of Israel. After those days,” says the Lord; “I will put my laws into their mind, I will also write them on their heart. I will be their God, and they will be my people.
- Nehemiah 7:5 My God put into my heart to gather together the nobles, and the rulers, and the people, that they might be listed by genealogy. I found the book of the genealogy of those who came up at the first, and I found this written in it:
- Proverbs 21:1 The king’s heart is in Yahweh’s hand like the watercourses. He turns it wherever he desires.
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Geneva Bible translators 1599 · Public Domain Thus Ezra gave God thanks for that he gave…
Thus Ezra gave God thanks for that he gave him so good success in his affairs by reason of the king.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Ezr 7:27 Blessed [be] the LORD God of our…
Ezr 7:27 Blessed [be] the LORD God of our fathers, which hath put [such a thing] as this in the king’s heart, to beautify the house of the LORD which [is] in Jerusalem:
Ver. 27. Blessed be the Lord God] Deo gratias to the God of graces, is ever in a good man’s mouth. The Jews at this day are bound to say a hundred benedictions every day; and more as occasion requires (Leo Modena).
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain Ezra cannot proceed in his story without inserting his…
Ezra cannot proceed in his story without inserting his thankful acknowledgement of the goodness of God to him and his people in this matter. As soon as he has concluded the king's commission, instead of subjoining, God save the king (though that would have been proper enough), he adds, Blessed be the Lord; for we must in every thing give thanks, and, whatever occurrences please us, we must own God's hand in them, and praise his name. Two things Ezra blessed God for: - 1. For his commission. We suppose he kissed the king's hand for it, but that was not all: Blessed be God (says he) that put such a thing as this into the king's heart. God can put things into men's hearts which would not arise there of themselves, and into their heads too, both by his providence and by his grace, in things pertaining both to life and godliness. If any good appear to be in our own hearts, or in the hearts of others, we must own it was God that put it there, and bless him for it; for it is he that worketh in us both to will and to do that which is good. When princes and magistrates act for the suppression of vice, and the encouragement of religion, we must thank God that put it into their hearts to do so, as much as if they had granted us some particular favour. When God's house was built Ezra rejoiced in what was done to beautify it. We read not of any orders given to paint or gild it, or to garnish it with precious stones, but to be sure that the ordinances of God were administered there constantly, and carefully, and exactly according to the institution; and that was indeed the beautifying of the temple. 2. For the encouragement he had to act in pursuance of his commission (Ezr 7:28): He has extended mercy to me. The king, in the honour he did him, we may suppose, had an eye to his merit, and preferred him because he looked upon him to be a very sensible ingenious man; but he himself ascribes his preferment purely to God's mercy. It was this that recommended him to the favour of his prince. Ezra himself was a man of courage, yet he attributed his encouragement not to his own heart, but to God's hand: "I was strengthened to undertake the services, as the hand of the Lord my God was upon me to direct and support me." If God gives us his hand, we are bold and cheerful; if he withdraws it, we are weak as water. Whatever service we are enabled to do for God and our generation, God must have all the glory of it. Strength for it is derived from him, and therefore the praise of it must be given to him.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Blessed, &c. - Ezra cannot proceed in his story,…
Blessed, &c. - Ezra cannot proceed in his story, without inserting this thankful acknowledgment of God's goodness to him and the people.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain Ezr 7:27. Blessed be the Lord God of our…
Ezr 7:27. Blessed be the Lord God of our fathers, &c. — Ezra cannot proceed in his story without inserting this thankful acknowledgment to God’s goodness to him and the people. Which hath put such a thing as this into the king’s heart — God can and frequently does put things into men’s hearts which would not rise there of themselves, and that both by his providence and by his grace. If any good appear to be in our own hearts, or in the hearts of others, we must acknowledge it was God that put it there, and must bless him for it, for it is he that worketh, in us both, to will and to do that which is good.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain An abrupt transition from the words of Artaxerxes to…
An abrupt transition from the words of Artaxerxes to those of Ezra. Compare a similar abrupt change in Ezr 6:6. The language alters at the same time from Chaldee to Hebrew, continuing henceforth to be Hebrew until the close of the book.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Blessed. Here the author beings to write again in…
Blessed. Here the author beings to write again in Hebrew and in the following verse, Esdras speaks in [the first] person. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain EZRA BLESSES GOD FOR THIS FAVOR. (Ezr 7:27-28)
EZRA BLESSES GOD FOR THIS FAVOR. (Ezr 7:27-28)
Blessed be the Lord God of our fathers--This devout thanksgiving is in unison with the whole character of Ezra, who discerns the hand of God in every event, and is always ready to express a pious acknowledgment for the divine goodness.
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Next: Ezra Chapter 8
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain EZRA’S THANKSGIVING, Ezr_7:27-28.
EZRA’S THANKSGIVING, Ezr_7:27-28.
27. Blessed be the Lord — Ezra appropriately appends to the royal document his thanksgiving to God for the favour shown him and his people by the granting of the decree to beautify the house of the Lord. This utterance of praise is evidence of his profound piety and entire devotion to the service of God.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 27. Blessed be the Lord God of our fathers]…
27. Blessed be the Lord God of our fathers] R.V. Blessed be the lord, the God of our fathers. A similar phrase occurs in Ezr_8:28, Ezr_10:11. We find it elsewhere in 1Ch_29:18; 2Ch_20:6. Cf. Act_3:13.
The thanksgiving of Ezra relates to the blessing which had been vouchsafed not to himself personally but to the whole nationality.
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hath put into the heart] as in Neh_2:12; Neh_7:5; 1Ki_10:24.
to beautify] This effect of the king’s bounty would result from the general grant contained in Ezr_7:14-20. The actual adornment of the Temple had not been specified.
27, 28. Ezra’s Thanksgiving
Abrupt transition from the letter of Artaxerxes to Ezra’s thanks giving. Compare chap. Ezr_6:8, the transition from the quotation of Cyrus’s decree to the words of Darius.
These two verses contain Ezra’s outburst of praise to God for the favours conceded by Darius.
The Hebrew is here resumed.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (27) Blessed be the Lord God.—This is the solitary…
(27) Blessed be the Lord God.—This is the solitary expression of Ezra’s private devotion; and it is incorporated with his record in so artless a manner as to confirm the impression that the whole narrative is from his hand.
This sudden ejaculatory thanksgiving, in the midst of his narrative, reminds us of Nehemiah’s habit.
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To beautify.—A general term, signifying all that belonged to the restoration of the Temple.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain EZRA"S THANKSGIVING ON RECEIPT OF ARTAXERXES" LETTER. (Ezr_7:27, Ezr_7:28)…
EZRA"S THANKSGIVING ON RECEIPT OF ARTAXERXES" LETTER. (Ezr_7:27, Ezr_7:28) With an abruptness that may appear strange, but which has many parallels in the works of Oriental writers, Ezra passes without a word of explanation from Artaxerxes" letter to his own thanksgiving upon the receipt of it. Compare the interjectional prayers of Nehemiah. (Neh_4:4 Neh_5:19 Neh_6:9, Neh_6:14, etc.)
Having concluded the important document, which he has transcribed, and not translated, and which is consequently in the Chaldee dialect, Ezra now resumes the use of the more sacred Hebrew, and henceforth employs it uninterruptedly to the close of his narrative. The form of his thanksgiving a little resembles that of David in 1Ch_29:10. The Lord God of our fathers is an unusual phrase, only elsewhere employed by David (1Ch_29:18) and Jehoshaphat. (2Ch_20:6) God of our fathers" is more common, being found in Deuteronomy (Deu_26:7) and Acts, (Act_3:13 Act_5:30) as well as in Chronicles frequently. Which hath put such a thought as this in the king"s heart. Compare Ezr_1:1 Ezr_6:22. All thoughts favorable to the Jews are regarded by Ezra as impressed upon the hearts of heathen kings by the direct action of God. To beautify. Or "adorn." Ezra gathers from the general tenor of the king"s letter that the adornment of the temple is his main object (see comment on ver. 17).
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Vers. 27-28.
The reformer"s psalm.
Very abruptly, even in our translation, does this short psalm of praise come in. Still more so in the original, where the writer here passes suddenly from Chaldee to Hebrew; that being, in his case, the natural language of such praise. (Psa_137:3) This makes the psalm all the more valuable to us as an index of inward feeling. Carefully studied forms of expression may or may not be the language of the heart. Sudden and unpremeditated expressions, words that escape from the lips before the speaker has had time to attend to their appearance, cannot be anything else. We may take these words, therefore, as giving us a peculiarly life-like picture of Ezra"s feelings, both when first receiving this decree of the king, and also when afterwards committing it to writing. Thus seen they teach us specially
1. His true piety; and,
2. His sincere humility
I EZRA"S TRUE PIETY. The fact, to begin, of his offering and also recording any such sudden praise to God under the circumstances is some distinction in this direction. Not every one would have done so. "Were there not ten cleansed? But where are the nine.?" His piety is shown, however, still more
1. By the subject of his thoughts, viz., Jehovah himself (6, Blessed be the Lord"). Also, Jehovah alone in this sense, others being only referred to either as helping to describe him more accurately (the God of our fathers), or else as being influenced by him for good (the king, etc.), or else as having received blessings from him (Ezra himself). This is a great characteristic of true piety. (Psa_16:8, contrasted with 10:4; 14:1) God has far the first place in a really good man"s thoughts, both in order of time (comp. two tables of Decalogue, and structure of the Lord"s prayer) and also in that of importance (Psa_73:25; Php_3:8) This also is specially exemplified on all occasions where the heart is much stirred, such as here, e.g. in very great joy, or in great temptation, (Gen_2:9 or in deep sorrow for sin Psa_51:4) or in very extreme danger. (2Ch_18:31) In a heart fully under the influence of God"s grace, (Act_6:5 Act_11:24) the more deeply that heart is penetrated, the more you discover this to be true.
2. By the subject of his praise, viz., first and foremost, that the result of God"s special interference in this instance should be for the "beautifying" of God"s own house; and next, that "mercies" and help should have been extended to Ezra himself as concerned in bringing about this result. This again, this love for God"s house, this joy in all that tends to its prosperity, a great mark of true piety. Observe on this point, in Psalm 26., the connection between the declaration of ver. 8 and the prayer and hope of ver. 9. Also the connection, in Hebrews 10., between the neglect of God"s worship or house in ver. 25 and the total forsaking of God himself in ver. 26, etc. In the eyes of God"s true servants, every blessing to God"s house and people (God"s house in the highest sense, 1Pe_2:5) is a blessing to themselves. This feature, also, is the more noticeable here, because in that decree which led to this praise nothing is said, except most indirectly, as to the beautifying of God"s house. But Ezra, with his great desire for the good of that house, and his zealous intentions in that direction, perceived with admiration and praise how all the provisions of that decree could and would be used in that manner. To have God worshipped in the proper way was the great desire of his heart. Whatever, therefore, promised to help this on was to him a great, joy. So with all who truly love God (see Psalm 122, almost throughout, etc., etc.).
II EZRA"S SINCERE HUMILITY. This also shown here in two ways.
1. In what he says here of the king. What Artaxerxes had done was undoubtedly due, under God, in great measure, to Ezra himself. Not every man in the same position would have shown the same happy combination of courage, faithfulness, patriotism, perseverance, patience, and tact. Not every man, having displayed such qualities, and done so much by them, would have passed them all by so completely. Even as the instrument employed for doing so much, Ezra entirely passes himself by. "Blessed be the Lord, who by my instrumentality," etc. We cannot find even such words in the text. We cannot read them even between the lines. It is the characteristic of pride to search out the highest seats. (Mat_23:6) In this case the highest seat stands empty and ready, and yet is passed by without thought. Of all humility this is, perhaps, the rarest, not even thinking of self.
2. In what he says of himself. True humility, for all we have said, is never, however, unnatural. It does not make an effort to forget self; an effort which necessarily fails the more it succeeds. Where it is necessary for any purpose intrusted to us that we should mention ourselves, purposely to avoid doing so is of all ostentation the worst. It is saying, in effect, "Please admire my great humility. Observe how very lowly I am." How different, in this instance, Ezra"s mention of himself in ver. 28. There is no pretence of having had nothing to do with the result he joys over. He had been "before the king," etc.; and his being there had been overruled to procure help in this matter; and this was one part, therefore, of the present call on his gratitude; and so, in offering his praise, it could not be omitted. At the same time, it is only mentioned as such as a reason for praise. "HE hath extended mercy to me before the king. He enabled me to do what I did. Mine the advantage: be his the praise." So in what Ezra says afterwards as to being strengthened by God"s hand. (comp. the parallel case of St. Paul, 1Co_15:10; Eph_3:8; 1Ti_1:12; and perhaps Jacob, Gen_32:10) Doubtless there is much humility sometimes in not thinking at all about self. There is equal humility sometimes in simply thinking of oneself as one is. (Rom_12:3) Why should not the mirror shine when it is shone upon by the sun?
In connection with these characteristics of Ezra we may also observe, in conclusion
1. The steadiness of his purpose. With all his spirit of praise, with all his constant reference to God s hand, and constant dependence on God s power, his was no indolent soul. Rather, by this "good hand" of God upon him, he was the more stirred up in work and encouraged. This is just the spirit of true faith. Does God really "work in me both to will and to do"? Then I will seek myself to work all the more. (Php_2:12, 13) Are none of those With me to perish? I will exert myself all the more to save. (Act_27:24, Act_27:31, Act_27:44) Men reasoning in this way are the kind of men to depend on. None so truly trusty as those who truly trust Christ.
2. The consequent greatness of his influence. What a natural issue to all that we have read before is that which we read in the last words of ver. 28 1 How likely such a man to gather others about him. How likely to gather "chief men," men of character and position like himself. How likely, when gathered, to retain them, so that they should join him in going up. How especially likely, how certain, all this, with the "good hand" of God still on him.
Vers. 27, 28.
The extension of the mercy of the covenant.
After recounting the wonderful success of his enterprise, Ezra breaks out into a rapture of gratitude to God. "Blessed be the Lord God," etc. Here
I HE ACKNOWLEDGES GOD IN HIS COVENANT CAPACITY.
1. This is expressed in the terms God of.
(1) This is shown in the record of the Sinai covenant. (see Deu_29:10-13) Thenceforward Jehovah speaks of himself as the "God of Israel.
(2) So in reference to the gospel covenant. (see Jer_31:31-34; Heb_8:8)
(3) So likewise when all blessings culminate in the bliss of heaven, and the mercy of the covenant is fulfilled. (see Rev_21:7)
2. Covenant relationship subsists in Christ.
(1) There is no covenant relationship with God apart from him. He is the impersonation of promise. He is the depositary of the promises. (see Rom_15:8, Rom_15:9; 2Co_1:20)
(2) Hence he is distinguished as the covenant. (see Isa_42:6 Isa_49:8; Zec_9:11)
3. The promise of the Christ was the establishment of the covenant with the fathers.
(1) Hence the covenant in the family of Noah was limited to Shem, who was elected to be the progenitor of the promised seed. (see Gen_9:26)
(2) In the family of Shem it was afterwards limited to Abraham for the same reason. (see Gen_17:7, Gen_17:8)
(3) In the family of Abraham Ishmael was excluded and Isaac chosen. (Gen_26:24)
(4) In the family of Isaac the limitation was to Jacob. (Gen_30:13-15)
(5) In the family of Jacob the restriction was to Judah. (Gen_49:8-10)
(6) In the family of Judah the covenant was established with David (Psa_89:3, Psa_89:4; Jer_33:19-26)
(7) In the line of David the promise was fulfilled with the Virgin Mary. (see Luk_1:67-79)
II HE ASCRIBES HIS SUCCESS TO THE EXTENSION TO HIM OF THE MERCY OF THE COVENANT.
1. The covenant was not established with Ezra.
(1) He was of the tribe of Levi (see ver. 1-5). Levi was shut out when Judah was chosen.
(2) Why then does Ezra speak of the Lord as his God? This expression may have reference to the temporal blessings of the covenant which were made over to all the tribes, and embodied in the Law. Thus, as he expresses it
2. The mercy of the God of his fathers was extended to him.
(1) Temporal blessings are extended to all who have connection with the favoured line. Thus Esau was blessed because he was the seed of Isaac, who had the promise of the holy seed. (Gen_27:39, Gen_27:40) In like manner Ishmael had temporal blessings because he was the seed of Abraham. (Gen_17:20)
(2) But the farther back the connection is, the farther off is the person concerned. Hence the Israelites, in general, are spoken of as "nigh;" while the Gentiles, some of whom would have to go back as far as Noah before they touched a patriarch with whom the covenant was established, are spoken of as "afar off". (Eph_2:17)
3. To this extension of the mercy of the God of the covenant to him he attributes his influence.
(1) The king of Persia, the counsellors, and the mighty princes all felt the influence of his integrity and ingenuity. The people of Israel also felt these influences. So did the "chief men" who gathered around him and acted as his lieutenants.
(2) But all this influence he traces to God"s mercy extended to him. What a rebuke is here to those who plume themselves upon their influence or abilities!
III HE RECOGNISES THE INTERESTS OF THE COVENANT AS THE TRUE REASON FOR THE PERSIAN FAVOUR.
1. The covenant God put it into the heart of the king.
(1) God does put things into men"s hearts. We should see his hand in all the good that is done by rulers and magistrates.
(2) In so doing he serves the purposes of his covenant. The measures to which Artaxerxes was prompted were important links in the chain of events which issued in the advent of Messiah. The very "temple" which the king "beautified" was to become the scene of some of the grandest predicted events (Hag_2:5-9; Mal_3:1) Consider
2. How the covenant has moulded history.
(1) Ancient history is preserved to us only in so far as it stood related to the people of the covenant. Persian history is especially interesting in this view.
(2) Modern history is no less intimately connected with the people of God. Those nations who have the purest truth of the gospel are the most influential in moulding the politics of the world. No matter how "far off" he may be, no man is so remote from the covenant as not to feel its influence in temporal blessing. Whereas every limitation of the covenant down to the advent of Messiah tended to remove collateral lines further off, now since his coming this tendency is reversed, and he is "lifted up" that he may "draw all men unto him". J.A.M. (see Eph_2:13-22)
HOMILIES BY J.S. EXELL Vers. 27, 28.
Aspects of the Divine and human.
I Aspects of GOD. "Blessed be the Lord God" (ver. 27).
1. He is blessed by devout men.
2. He is the God of our fathers.
3. He puts good things into the hearts of men.
II Aspects of MANHOOD (ver. 28).
1. Mercy extended. "And hath extended mercy unto me.
2. Influence augmented. "Before the king and his counsellors.
3. Encouragement imparted. "I was strengthened.
4. Enterprise undertaken. "And I gathered together out of Israel," etc. E.
HOMILIES BY W. CLARKSON Vers. Ezr_8:15)
III OVER THE UNRESPONSIVE LEVITES. (Ezr_8:16-20) When it was found that, for some reason, no Levites had joined the party of the exodus, Ezra picked out "men of understanding" (ver. 16), the right men for the task, and told them what to say, giving them the right message for the purpose (ver. 17), and he thus succeeded in attaching to their company many who had meant to stand aloof, thus completing the number that should go up to Jerusalem (vers. 18-20). Only a man of commanding influence, a man of firm conviction who knew well his own mind, and a man of persuasive force who could impress his will on others, could possibly have accomplished this. On the great and important subject of influence there are two truths we shall do well to learn
1. That those who find themselves possessed of it bear a weighty responsibility. in many cases influence comes to a man unsought.
(1) Wealth, or
(2) rank, or
(3) office, or
(4) intellectual eminence, or
(5) beauty and grace of person, or
(6) an exceptionally strong will, or
(7) a fascinating disposition, may confer influence on a man or woman, without any effort on their part to acquire it. It is a very great possession. A grave thing it is to be insensibly drawing many souls either along the path of virtue, holiness, and life, or along the path of sin, and shame, and death. unconscious influence is very far from being irresponsible for what it does. We are most solemnly bound to see to it that such is the spirit of our life, such the colour and complexion of our words and deeds, such the tendency of our conduct, that, without any direct endeavour to do so, we shall be influencing our fellows towards truth, wisdom, God, heaven. Those whom God has made markedly influential are specially bound to consider what they are doing. "They know not what they do" may be a palliation, but it is not a justification, when they might know by thinking.
2. That those who would cherish the highest aspiration should strive to win it. To win wealth or fame or office for the sake of these things themselves is a comparatively mean thing; it does not rise higher than a refined gratification. But to win influence with the view of leading human souls in the path of heavenly wisdom, this is a noble aspiration, worthy of a child of God, of a follower of Jesus Christ. It may be acquired as well as inherited. It is the outcome of excellency of character, of strenuousness of soul, of kindness of heart, of likeness to Jesus Christ. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Blessed be the Lord God of our fathers, which…
Ezr_7:27-28
Blessed be the Lord God of our fathers, which hath put such a thing as this in the kings heart.
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Kings of Persia--nursing fathers of the Church
The book of Ezra contains an interesting record of the dealings of God in His providence towards His visible Church under the Persian Empire. That empire performed important services for the Church--a brief consideration of which as they are recorded in the first seven chapters of Ezra will exhibit wonderful instances of the watchful care of Providence for the Church, and open up the way for the following inferences:
I. The decree of artaxerxes was right in the judgment of God as well as in the judgment of the church. Ezra gives thanks to God for this decree and ascribes the procuring of it to the immediate hand of God.
II. That it is of great importance to obtain the countenance and aid of the civil power in favour of the visible church in all ages. It is true God can preserve and increase His Church without the aid and in spite of the opposition of kings and rulers. It multiplied amidst the exterminating persecution in Egypt; and it was not lost during the seventy years captivity in Babylon; and for three hundred years after Christ the Church was generally persecuted by the civil powers, and yet multiplied exceedingly. But still opposition by the civil powers, and much more persecution, is in itself an evil; and the nursing care of the kings of the earth is s great blessing to the Church.
III. If civil aid and countenance be so important to the church, it is the duty of all who love the prosperity of jerusalem to endeavour to obtain it. Ezra did so (verse 6), And the king granted him all his request according to the hand of the Lord his God upon him.
IV. We ought not to be discouraged from seeking the adequate support of the state by the apparent improbability of obtaining it. Who art thou, O great mountain? said the prophet Zechariah, in reference to the usurping Persian king, stirred up by the enemies of the Church, before Zerubbabel thou shalt become a plain (Zec_4:6-7).
V. The friends of religion and the church ought not to be unduly concerned which party is up or which is down. When the friends of the Church are uppermost, give thanks, like Ezra, to God, who putteth it into the heart of the king to beautify His house. When the enemies are uppermost, do as David did, when he encouraged himself in the Lord his God.
VI. The friends of the church ought not to be much moved either by the flatteries or the threats of the enemies.
VII. The church needs, and is entitled to, the private liberality of individuals as well as the public support of the nation. Large and liberal as were the government grants by Darius, Cyrus, and Artaxerxes, yet the voluntary liberality of the private Jews was called into exercise. So it was in the time of Moses and the kings, and so it must be as it has been in the times of the gospel.
VIII. The church of god ought not to be treated either by individuals or nations in a mean and niggardly manner. Artaxerxes had not to build the temple--that was done already--but he beautified it; he laid out money on it, as some would say unnecessarily and extravagantly. But Ezra thanks God for putting such a thing as this into the kings heart, to beautify the house of God.
IX. As it is the duty of all to serve and glorify God, so no one is exempted from the duty of supporting His true church.
X. We ought not to refuse to add to the number of ministers and buildings in the church until the church is perfectly reformed.
XI. The aid of government to the extension of the church is the rich giving to the poor.
XII. Let us not think that we shall grow poor if we give much to God. (W. Mackenzie.)
Exemplary praise
I. The true offerers of praise. Ezra exhibits in these verses--
1. Unaffected humility.
2. Sincere piety.
3. Practical religiousness.
II. The grand object of praise.
1. The Supreme Being.
2. The Supreme Being in covenant relation with His worshippers.
3. The Supreme Being whom our fathers worshipped.
III. Good reasons for praise.
1. God inspires the worthy purposes of men.
2. He beneficently influences the moral judgments of men.
3. He invigorates the heart and life of His servants. (William Jones.)
To beautify the house of the Lord which is in Jerusalem.
Gods love of the beautiful
One of the desires common to humanity is the desire for what is beautiful. We need not go far for evidence of this universal feeling. It is seen declaring itself in the little flower that lends a nameless grace to the cottage window, in many a simple ornament and picture to be found in the homes of labour and in the preference given to some spot favoured with more than usual sweetness and charm. The desire for beauty and the expressions of it are the creation of the Divine inbreathing. To limit human conduct to what is strictly useful would impoverish existence and rob it of half its interest and grace. If utility were to be the sole standard of human action, the mother would be forbidden to kiss her child and the mourner to shed a tear at the graveside of a friend. According to this, to admire the glowing sunset or to lift our eyes in wonder to the star-spangled sky would be foolishness. The spires and monuments of our cities, the ornamental facings of our buildings, the taste and skill displayed in the laying out of our public parks and gardens, according to this system of appraisement, would be wasteful and worthless. Man desires beauty in the house of God because of its fittingness; we feel it to be in harmony with Gods works above and around us to introduce something of the beautiful into the house of prayer and praise. The feeling of hostility in the presence of flagrant abuses of art is now passing away. There is no inevitable alliance between artistic arrangement and idolatrous practices-superstition need never be the offspring of the beautiful; and if good taste is desirable in the home, there is even stronger reason to give it fitting expression in the house of God. We are learners in the school of One who was greater than the temple, One who was altogether lovely, whose loveliness was the loveliness of perfect deeds, and whose beauty was the beauty of holiness. With this beauty we must adorn lifes daily temple, taking care that no image of falsehood, uncleanness, or dishonour mars its fairness and grieves the Holy Spirit that would dwell within. (W. Proudfoot, M. A.)
Beauty in Gods house
So long as our streets are walled with barren brick, and our eyes rest continually, in our daily life, on objects utterly ugly, or of inconsistent and meaningless design, it may be a doubtful question whether the faculties of eye and mind which are capable of perceiving beauty, having been left without food during the whole of our active life, should suddenly be feasted upon entering a place of worship, and colour and music and sculpture should delight the senses and stir the curiosity of men unaccustomed to such appeal, at the moment when they are required to compose themselves for acts of devotion; but it cannot be a question at all, that if once familiarised with beautiful form and colour, we shall desire to see this also in the house of prayer; its absence will disturb instead of assisting devotion; and we shall feel it as vain to ask whether, with our own house full of goodly craftsmanship, we should worship God in a house destitute of it as to ask whether a pilgrim, whose days journey has led him through fair woods and by sweet waters, must at evening turn aside into some barren place to pray. (J. Ruskin.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Connecting Statement:
Connecting Statement:
Ezra praises God because of what King Artaxerxes decreed.
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placed all this into the king's heart to glorify Yahweh's house in Jerusalem
Placing things in the king's heart represents causing him to have certain thoughts and desires. AT: "caused the king to want to glorify Yahweh's house in Jerusalem" (See: Metaphor)
Yahweh's house
This refers to Yahweh's temple" (See: Metaphor)
who extended covenant faithfulness to me
The abstract noun "faithfulness" can be stated as "faithful" or "loyal." AT: "who has been faithful to me" or "who has been loyal to me" (See: Abstract Nouns)
I have been strengthened
Being strengthened represents being encouraged. AT: I am encouraged" (See: Metaphor)
by the hand of Yahweh my God
Here Yahweh's hand represents what he did to help Ezra. AT: "because Yahweh has helped me" (See: Metonymy)
translationWords
praise
Yahweh
king
heart
glory
Jerusalem
covenant faithfulness
advice
Israel
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.