Ezra Chapter 7
Ezra’s Return from Babylon
“At Jerusalem, Malachi may well have prophesied shortly before the coming of Ezra, giving us, if so, a sharp taste of the mood and temper of the times which occupy our chapters 7–10.” (Derek Kidner)
A. An overview of Ezra’s return.
1. (Ezra 7:1–5) The genealogy of Ezra the Scribe.
“Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, the son of Shallum, the son of Zadok, the son of Ahitub, the son of Amariah, the son of Azariah, the son of Meraioth, the son of Zerahiah, the son of Uzzi, the son of Bukki, the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest.” (Ezra 7:1–5, NKJV)
a. Now after these things: This phrase signals a significant historical gap between Ezra chapter 6 and Ezra chapter 7. Approximately sixty years passed with little recorded activity between the completion of the temple and the arrival of Ezra. During this interval, Persia remained dominant, and Artaxerxes reigned as king. This Artaxerxes is correctly identified as Artaxerxes I Longimanus, successor to Xerxes, the same Xerxes associated with the events recorded in the book of Esther. The book of Esther fits chronologically between Ezra chapters 6 and 7, explaining the long silence in the narrative and highlighting that God was still actively preserving His people even when they were not physically returning to Jerusalem.
i. The identification of Artaxerxes I is historically and biblically sound. He alone reigned long enough to encompass both Ezra’s mission and the later ministry of Nehemiah. This confirms the internal consistency of Scripture and anchors Ezra’s return within verifiable Persian history. Ezra’s arrival around 458 or 457 B.C. fits this framework and reinforces the reliability of the biblical record.
ii. The gap of nearly sixty years is intentional in Scripture. God often works in extended seasons of preparation and quiet faithfulness before decisive moments of reform and renewal. Ezra’s ministry would address spiritual decay that had developed during this long interval.
b. Son of Seraiah, the son of Azariah … the son of Aaron the chief priest: Ezra’s genealogy establishes his priestly legitimacy. While the list is selective and not exhaustive, it clearly traces Ezra’s lineage back to Aaron, the first high priest appointed by God. This matters because Ezra’s authority was not merely academic or political, it was covenantal and priestly. He stood in continuity with the divinely appointed priesthood.
i. Seraiah was the last high priest before the Babylonian captivity, executed by Nebuchadnezzar according to “Then the king of Babylon struck the high priest Seraiah … and put them to death at Riblah in the land of Hamath.” (2 Kings 25:18–21, NKJV). Ezra’s descent from Seraiah connects him directly to the pre-exilic priesthood and underscores the restoration theme of the book.
ii. The son of Zadok: Zadok’s name carries deep theological weight. Zadok was the faithful priest who remained loyal to David during Absalom’s rebellion and whom Solomon appointed as chief priest after removing Abiathar, as recorded in “So Solomon removed Abiathar from being priest to the Lord, that he might fulfill the word of the Lord which He spoke concerning the house of Eli at Shiloh.” (1 Kings 2:27, NKJV) and “The king put Benaiah the son of Jehoiada in his place over the army, and the king put Zadok the priest in the place of Abiathar.” (1 Kings 2:35, NKJV).
iii. Ezekiel later affirmed the faithfulness of the sons of Zadok, saying, “But the priests, the Levites, the sons of Zadok, who kept charge of My sanctuary when the children of Israel went astray from Me, they shall come near Me to minister to Me.” (Ezekiel 44:15–16, NKJV). Ezra’s connection to the Zadokite line highlights his faithfulness and doctrinal purity in contrast to the compromises that plagued Israel before the exile.
2. (Ezra 7:6) Ezra, a skilled scribe.
“This Ezra came up from Babylon; and he was a skilled scribe in the Law of Moses, which the Lord God of Israel had given. The king granted him all his request, according to the hand of the Lord his God upon him.” (Ezra 7:6, NKJV)
a. This Ezra came up from Babylon: Ezra belonged to a later wave of returnees. While many Jews chose to remain in Babylon where life had become comfortable, Ezra willingly left stability for obedience. His return was not motivated by political ambition but by a calling to restore spiritual fidelity in Jerusalem. Jewish tradition rightly holds Ezra in high regard, seeing him as instrumental in shaping post-exilic Judaism around the written Word of God.
i. Ezra’s role marks a turning point. Whereas earlier leaders focused primarily on rebuilding the temple and city, Ezra’s emphasis was on rebuilding the people through the Law of God. This reflects a shift from physical restoration to spiritual reformation.
b. A skilled scribe in the Law of Moses: In the ancient world, a scribe was far more than a copyist. Ezra was an expert interpreter, teacher, and administrator of God’s Law. He possessed mastery of the text, deep understanding of its meaning, and the ability to apply it faithfully to real-life situations.
i. The word translated “skilled” implies speed, fluency, and precision. Ezra was thoroughly immersed in the Scriptures, able to move confidently through complex legal and theological material. This skill was not innate talent alone but the fruit of disciplined study and devotion, later summarized in “For Ezra had prepared his heart to seek the Law of the Lord, and to do it, and to teach statutes and ordinances in Israel.” (Ezra 7:10, NKJV).
ii. Scribes carried three primary responsibilities. They preserved the Word of God by carefully copying and safeguarding the text. They taught the Word of God, instructing the people in its meaning. They administered the Word of God by interpreting and applying it in judicial and communal settings.
iii. By the time of Jesus Christ, the office of the scribe had largely deteriorated. Many scribes elevated tradition over Scripture and opposed the Son of God Himself, as reflected in “For He taught them as one having authority, and not as the scribes.” (Matthew 7:29, NKJV) and Jesus’ rebukes in Matthew 23. Ezra represents the ideal from which later scribes departed.
iv. Ezra also stands as a rebuttal to modern critical theories that deny Mosaic authorship of the Law. Scripture clearly affirms that the Law was given by the Lord God of Israel, not assembled or revised by later editors. Ezra did not invent or modify the Law, he submitted to it, taught it, and enforced it as divine revelation.
c. The king granted him all his request: Ezra’s success was not merely the result of Persian favor or political savvy. The text explicitly attributes this generosity to the hand of the Lord his God upon him. God sovereignly moved the heart of a pagan king to support the restoration of His people, demonstrating once again that earthly authority ultimately serves divine purposes.
3. (Ezra 7:7–10) Ezra’s arrival at Jerusalem and his mission.
“Some of the children of Israel, the priests, the Levites, the singers, the gatekeepers, and the Nethinim came up to Jerusalem in the seventh year of King Artaxerxes. And Ezra came to Jerusalem in the fifth month, which was in the seventh year of the king. On the first day of the first month he began his journey from Babylon, and on the first day of the fifth month he came to Jerusalem, according to the good hand of his God upon him. For Ezra had prepared his heart to seek the Law of the Lord, and to do it, and to teach statutes and ordinances in Israel.” (Ezra 7:7–10, NKJV)
a. And Ezra came to Jerusalem: Ezra arrived in a city that had already experienced significant resettlement for approximately sixty years following the first return under Zerubbabel. Jerusalem was no longer a ghost city, yet it remained spiritually fragile. The temple stood rebuilt, but the people lacked deep instruction in the Law of God. Ezra’s arrival was therefore not primarily architectural or political, but instructional and reformational. His mission addressed the internal condition of the nation rather than its outward appearance.
i. Though the straight-line distance between Babylon and Jerusalem was roughly five hundred miles, the actual route required a journey of nearly nine hundred miles. Travelers followed the Euphrates River northwest to avoid the desert and then turned south toward Judah. This long and demanding route highlights both the logistical difficulty and the faith required for such a journey, especially for families, priests, and temple servants traveling together.
ii. Some of the children of Israel: Only a portion of the Jewish population chose to return. Many remained in Babylon, preferring stability, prosperity, and familiarity over obedience and risk. This underscores that return to the land was not compulsory but voluntary. God called His people to return, yet many declined, echoing the prophetic call, “Up, up! Flee from the land of the north,” says the Lord; “for I have spread you abroad like the four winds of heaven,” says the Lord. “Up, Zion! Escape, you who dwell with the daughter of Babylon.” (Zechariah 2:6–7, NKJV). Ezra’s company therefore consisted of those willing to prioritize covenant faithfulness over comfort.
b. According to the good hand of his God upon him: Ezra explicitly attributed the success of the journey to the gracious intervention of God. The four-month journey concluded safely not because of Persian protection or careful planning alone, but because God’s favorable hand rested upon him. This phrase emphasizes divine sovereignty and personal dependence upon the Lord rather than human strength.
i. The brief summary here conceals significant challenges that will later be revealed. The journey involved delay, fasting, prayer, and exposure to danger from bandits and hostile forces. Ezra’s acknowledgment of God’s hand demonstrates spiritual maturity, recognizing that visible success often rests upon unseen spiritual struggle and divine protection.
c. Ezra had prepared his heart to seek the Law of the Lord, and to do it, and to teach: This verse provides one of the clearest summaries of faithful ministry found anywhere in Scripture. Ezra’s effectiveness flowed from deliberate spiritual preparation, not from position, title, or raw intellect. His heart was set with intentional resolve.
i. Had prepared his heart: Ezra’s inner life was disciplined and ordered before his public ministry began. Spiritual usefulness requires internal alignment with God. As an instrument must be properly tuned before it can produce sound, so a servant of God must first be shaped internally before bearing fruit externally.
ii. Ezra’s mission followed a threefold pattern that remains timeless for all who would handle the Word of God faithfully. First, he sought the Law of the Lord. This involved diligent study, meditation, and communion with God through Scripture. The Word shaped his mind, convictions, and priorities. Second, he committed to do it. Ezra did not approach Scripture as a mere academic pursuit. Obedience preceded instruction. The Law governed his life before it governed his teaching. Third, he purposed to teach statutes and ordinances in Israel. What he learned and lived, he passed on to others. Teaching flowed naturally from faithful study and obedience.
iii. This pattern guards against hypocrisy and shallow ministry. Knowledge without obedience produces pride, obedience without knowledge produces confusion, and knowledge and obedience without teaching fails to multiply faithfulness. Ezra embodied all three, making him a model servant of God.
iv. Ezra’s approach stands in contrast to later generations who separated learning from obedience or teaching from personal holiness. His ministry demonstrates that genuine spiritual reform begins with the heart, moves through personal obedience, and culminates in faithful instruction of others.
B. The letter of Artaxerxes.
1. (Ezra 7:11–16) The king commissions helpers, a copy of the Law, and gifts for the temple to go with Ezra upon his return to Jerusalem.
“This is a copy of the letter that King Artaxerxes gave Ezra the priest, the scribe, expert in the words of the commandments of the Lord, and of His statutes to Israel:” (Ezra 7:11, NKJV)
“Artaxerxes, king of kings,
To Ezra the priest, a scribe of the Law of the God of heaven:
Perfect peace, and so forth.” (Ezra 7:12, NKJV)
“I issue a decree that all those of the people of Israel and the priests and Levites in my realm, who volunteer to go up to Jerusalem, may go with you. And whereas you are being sent by the king and his seven counselors to inquire concerning Judah and Jerusalem, with regard to the Law of your God which is in your hand; and whereas you are to carry the silver and gold which the king and his counselors have freely offered to the God of Israel, whose dwelling is in Jerusalem; and whereas all the silver and gold that you may find in all the province of Babylon, along with the freewill offering of the people and the priests, are to be freely offered for the house of their God in Jerusalem—” (Ezra 7:13–16, NKJV)
a. Ezra the priest, the scribe, the expert in the words of the commandments of the Lord: Artaxerxes formally recognizes Ezra’s qualifications. Ezra is identified not merely as a priest or scribe, but as an expert in the commandments and statutes of the Lord. This confirms that Ezra’s authority rested in his mastery of God’s revealed Word. From a pagan king’s perspective, Ezra was a reliable and knowledgeable representative of Jewish law and religious practice, someone capable of handling sensitive religious and administrative matters.
b. Whereas you are being sent by the king and his seven counselors to inquire concerning Judah and Jerusalem: Ezra’s mission had an official investigative component. He was not traveling solely on personal initiative or religious enthusiasm. He was commissioned by Artaxerxes and his council to examine the condition of Judah and Jerusalem, specifically in light of the Law of God. This demonstrates that Persia viewed religious stability as essential to political stability. A population governed by its own law, properly administered, was less likely to rebel.
c. Who volunteer to go up to Jerusalem: The decree explicitly allows and encourages volunteers to accompany Ezra. This reinforces that return to Jerusalem was voluntary, not forced. Artaxerxes sought to strengthen the province by increasing its population, particularly with priests and Levites who could ensure orderly worship and moral instruction. The king’s policy aligned with God’s purposes, even though it arose from political calculation.
d. You are to carry the silver and gold: Ezra was entrusted with significant financial resources. These gifts came from multiple sources, including the king himself, his counselors, and voluntary offerings from Jews still living throughout Babylon. The generosity toward the temple reflects respect for the God of Israel and a desire to maintain divine favor. The phrase “freely offered” emphasizes that these were not coerced taxes but voluntary gifts, underscoring goodwill rather than compulsion.
i. The mention of temple articles suggests either restoration of overlooked vessels or newly donated items. In either case, the emphasis lies on continued imperial support for temple worship long after its reconstruction. God was sustaining His house not only through Jewish faithfulness but also through the resources of Gentile rulers.
2. (Ezra 7:17–22) Providing for the temple and sacrificial expenses.
“Now therefore, be careful to buy with this money bulls, rams, and lambs, with their grain offerings and their drink offerings, and offer them on the altar of the house of your God in Jerusalem.” (Ezra 7:17, NKJV)
“And whatever seems good to you and your brethren to do with the rest of the silver and the gold, do it according to the will of your God.” (Ezra 7:18, NKJV)
“Also the articles that are given to you for the service of the house of your God, deliver in full before the God of Jerusalem.” (Ezra 7:19, NKJV)
“And whatever more may be needed for the house of your God, which you may have occasion to provide, pay for it from the king’s treasury.” (Ezra 7:20, NKJV)
“And I, even I, Artaxerxes the king, issue a decree to all the treasurers who are in the region beyond the River, that whatever Ezra the priest, the scribe of the Law of the God of heaven, may require of you, let it be done diligently, up to one hundred talents of silver, one hundred kors of wheat, one hundred baths of wine, one hundred baths of oil, and salt without prescribed limit.” (Ezra 7:21–22, NKJV)
a. Be careful to buy with this money: Ezra was entrusted with royal funds intended to advance the king’s interests by ensuring proper worship at the temple. Sacrificial offerings were central to Israel’s covenant life, and Artaxerxes recognized that faithful observance of these rituals promoted order, loyalty, and divine favor. The king’s concern for accuracy reflects both respect for Jewish law and a desire for administrative integrity.
b. Whatever seems good to you: While Ezra was instructed to act carefully, he was also granted broad discretion. This remarkable trust indicates Artaxerxes’ confidence in Ezra’s judgment and integrity. Ezra was not micromanaged. He was expected to act in accordance with the will of God, not merely Persian regulation, revealing an unusual degree of religious autonomy.
c. Whatever more may be needed for the house of your God…pay for it from the king’s treasury: Artaxerxes extended open-ended financial support. Ezra could requisition additional funds as necessary, drawing directly from imperial treasuries west of the Euphrates. This provision ensured that lack of resources would not hinder worship or temple service.
i. The scale of generosity was extraordinary. A single talent weighed roughly seventy-five pounds, making one hundred talents a massive quantity of silver. This amount rivaled heavy tribute imposed by foreign conquerors in earlier generations, such as “So Pharaoh Necho put him in prison at Riblah in the land of Hamath, that he might not reign in Jerusalem; and he imposed on the land a tribute of one hundred talents of silver and one talent of gold.” (2 Kings 23:33, NKJV). What had once been extracted as punishment was now provided freely for worship, illustrating God’s reversal of Israel’s fortunes.
3. (Ezra 7:23) The motive of Artaxerxes.
“Whatever is commanded by the God of heaven, let it diligently be done for the house of the God of heaven. For why should there be wrath against the realm of the king and his sons?” (Ezra 7:23, NKJV)
a. Whatever is commanded by the God of heaven, let it diligently be done: This statement reveals the seriousness with which Artaxerxes regarded the worship of the God of Israel. He ordered that everything required by Israel’s God for His house be carried out promptly and thoroughly. The king did not want negligence, delay, or half-hearted obedience in matters related to temple worship. From a human standpoint, this was remarkable, a pagan monarch insisting on careful obedience to the revealed will of the God of heaven.
i. Artaxerxes demanded immediate and complete compliance. There was to be no bureaucratic stalling or indecision. The king understood that religious matters, especially those involving divine favor or displeasure, required urgency and precision.
b. For why should there be wrath against the realm of the king and his sons?: This clause exposes Artaxerxes’ underlying motive. Like other Persian rulers, he believed that neglecting the gods of conquered peoples invited divine judgment. His concern was not covenant loyalty but political and dynastic preservation. He feared that offending the God of heaven could result in calamity upon his kingdom and his heirs.
This reflects the Persian policy of religious tolerance, not because of theological conviction, but because of pragmatic caution. Artaxerxes wanted stability, prosperity, and longevity for his reign. Yet even this self-interested motive was used by God to bless His people and advance His purposes. The Lord sovereignly worked through a king who acted out of fear of wrath rather than love of truth.
4. (Ezra 7:24–26) Ezra is given legal power to enforce God’s Law.
“Also we inform you that it shall not be lawful to impose tax, tribute, or custom on any of the priests, Levites, singers, gatekeepers, Nethinim, or servants of this house of God.” (Ezra 7:24, NKJV)
“And you, Ezra, according to your God-given wisdom, set magistrates and judges who may judge all the people who are in the region beyond the River, all such as know the laws of your God; and teach those who do not know them.” (Ezra 7:25, NKJV)
“Whoever will not observe the law of your God and the law of the king, let judgment be executed speedily on him, whether it be death, or banishment, or confiscation of goods, or imprisonment.” (Ezra 7:26, NKJV)
a. It shall not be lawful to impose tax: Artaxerxes granted full tax exemption to all those who served in the temple. Priests, Levites, singers, gatekeepers, Nethinim, and other temple servants were freed from financial burdens imposed on the general population. This exemption elevated the status of temple service and ensured that those responsible for worship and instruction were not distracted or hindered by economic pressure.
i. This policy was not unique to Israel. Persian kings had previously granted similar exemptions to religious workers of other cults. Such exemptions were viewed as a way to maintain favor with the gods and to support religious institutions that promoted social stability.
b. Set magistrates and judges: Ezra was entrusted with broad civil authority. He was empowered to appoint judges and officials throughout the region west of the Euphrates. These officials were to administer justice according to the Law of God. This effectively made Ezra the chief religious and judicial authority in Judah, operating under Persian oversight but guided by divine law.
i. According to your God-given wisdom: Ezra’s authority was rooted not merely in royal appointment but in wisdom granted by God. This wisdom was internal, placed within him by the Lord, and external, evident in his conduct and decisions. Scripture elsewhere affirms this connection between wisdom and faithful leadership, as seen in “So he shepherded them according to the integrity of his heart, and guided them by the skillfulness of his hands.” (Psalm 78:72, NKJV).
c. Teach those who do not know: Ezra’s mandate included instruction. Those ignorant of the Law were not immediately punished but were to be taught. This highlights the instructional heart of Ezra’s mission. Reform would come through teaching, understanding, and application of God’s Word.
Yet the decree also granted severe enforcement authority. Those who knowingly rejected the Law of God and the law of the king faced serious penalties, including death, exile, confiscation of property, or imprisonment. This blending of religious and civil law reflects the theocratic nature of Israel’s covenant life and Persia’s willingness to enforce local laws to maintain order.
i. Although Ezra was primarily a priest and scholar rather than an administrator by temperament, this decree placed him in a position of immense responsibility. The confidence that God had called him and opened these doors gave Ezra the courage to act decisively. His authority was great, yet it was exercised within the bounds of obedience to God and accountability before the king.
5. (Ezra 7:27–28) Ezra gives thanks.
“Blessed be the Lord God of our fathers, who has put such a thing as this in the king’s heart, to beautify the house of the Lord which is in Jerusalem, and has extended mercy to me before the king and his counselors, and before all the king’s mighty princes.” (Ezra 7:27, NKJV)
“So I was encouraged, as the hand of the Lord my God was upon me; and I gathered leading men of Israel to go up with me.” (Ezra 7:28, NKJV)
a. Blessed be the Lord God of our fathers: Ezra’s immediate response to royal favor and expanded authority was worship. He did not credit Artaxerxes’ generosity to political fortune, diplomacy, or personal skill. Instead, Ezra rightly identified the true source, the covenant-keeping God of Israel. By calling Him the God of our fathers, Ezra consciously rooted these events in the ongoing faithfulness of God to Abraham, Isaac, and Jacob. The same God who had guided Israel in the past was still actively directing events in the present.
i. Ezra understood that God sovereignly moves the hearts of kings. Just as the Lord had previously directed the heart of Darius to support the rebuilding of the temple, He had now moved the heart of Artaxerxes to beautify the house of the Lord. This truth is clearly stated in “The king’s heart is in the hand of the Lord, like the rivers of water; He turns it wherever He wishes.” (Proverbs 21:1, NKJV). Ezra saw history not as a series of random political developments but as the outworking of divine providence.
b. Who has put such a thing as this in the king’s heart, to beautify the house of the Lord: Ezra recognized that the purpose behind the king’s decree aligned with God’s redemptive plan. The beautification of the temple went beyond physical adornment. It symbolized restored worship, renewed covenant faithfulness, and God’s continued dwelling among His people. What appeared to be a political act was, in truth, a divinely directed step toward spiritual restoration.
c. And has extended mercy to me before the king and his counselors, and before all the king’s mighty princes: Ezra humbly acknowledged that he personally benefited from God’s favor. The mercy shown to him was not earned but graciously given. Ezra stood before powerful political figures without fear because God had already inclined their hearts toward him. This recognition guarded Ezra from pride and reinforced his dependence upon the Lord.
d. So I was encouraged, as the hand of the Lord my God was upon me: Ezra’s courage flowed directly from his awareness of God’s active presence. The phrase “the hand of the Lord” consistently signifies divine empowerment, protection, and guidance. Ezra’s confidence was not rooted in imperial authority but in divine approval. Knowing that God’s hand was upon him strengthened him to act decisively and faithfully.
e. And I gathered leading men of Israel to go up with me: Encouraged by God’s evident favor, Ezra acted with wisdom and foresight. He assembled capable and respected leaders to accompany him. This demonstrates that faith in God’s sovereignty does not negate careful planning. Ezra combined spiritual dependence with responsible leadership, ensuring that the mission to Jerusalem was supported by men of character and influence.
