Nehemiah 11
KingCommentsNehemiah 11:1
Introduction
In this chapter we have proof that God never leaves an obedient and trusting people to themselves. Darius’ investigation and command make it clear to faith that God is working behind the scenes. We also see that He uses the power of the enemy to advance His purposes. It is an example of how for those who love God, “all things … work together for good” (Romans 8:28; Philippians 1:12).
Darius’ Investigation and Command
When Darius has received the letter, he gives a decree to search (Ezra 6:1). Then a scroll is found which reveals the truth of the events (Ezra 6:2; cf. Esther 6:1-2). Darius is a great liquidator of Cyrus, the founder of the realm. This explains his willingness to act in this way without taking any notice of what Arthahsasta has commanded. By the way, the latter has changed a law that should not be changed (Daniel 6:16).
What the returned Jews have claimed has been searched and found to be correct (Ezra 6:3). Details are even given regarding the purpose of the house, the dimensions of the foundation and the materials. The purpose of the house is to offer sacrifices. The “height” of the foundation speaks of the lofty, heavenly character that is known there – far above the level of the world and the thoughts of man. The “breadth” speaks of the fact that every part of the truth must have its place there.
The materials are “huge stones” and “timbers” (Ezra 6:4). They speak of the believers who are on the one hand living stones (1 Peter 2:5) and on the other hand a new creation (2 Corinthians 5:17). Everything must be paid out of the royal treasury, which means that man cannot contribute anything to God’s building. Placing the utensils back in the house of God (Ezra 6:5) reminds us that it is not enough to know the truth of ‘the house’, but that we must also be utensils of honor ourselves. We must take our place in the house of God, the church, and make ourselves available to Him to do what He made us capable of doing.
What is written in the found scroll is clear. Darius gives a direct order to the people who wrote to him not to bother the Jews anymore and not to stand in their way (Ezra 6:6-7). Instead of preventing the building, the enemies are ordered by Darius to help the Jews with the building by providing them with what they need (Ezra 6:8). This involves reimbursement of expenses and providing sacrifices (Ezra 6:9). Here we see that “out of the eater came something to eat, and out of the strong came something sweet” (Judges 14:14a).
Everything that is necessary for our sacrificial service is made fully available to us by God “daily”, i.e. every day. He has it ready for us in His Word. In His Word, the treasure of Christ for God is unfolded to us on every page, so that we may examine it and rejoice in it. For those who are interested in it, immeasurable facilities for worship are available.
Darius appreciates the intercession of this despised company (Ezra 6:10). He knows that these people are praying and that God hears the prayer of His people. When someone prays or intercedes, it means that such a person knows the value of prayer (cf. Colossians 4:2-4). The first task of the house of God is that it is a house of prayer “on behalf of all men, for kings and all who are in authority” (1 Timothy 2:1-2; Isaiah 56:7b).
Darius concludes his letter with some penalty provisions for those who violate his decree regarding the building of God’s house. He himself sets a measure of punishment. He determines that whoever turns against God’s house “a timber shall be drawn from his house and he shall be impaled on it and his house shall be made a refuse heap on account of this” (Ezra 6:11). He desires that God let His judgment come to anyone who damages the house in which He has made His Name dwell (Ezra 6:12). This shows that Darius has known that Jerusalem is the city of the “God Who made His Name dwell there” (cf. Deuteronomy 12:5; 10-11).
When the adversaries have received the message from Darius, they act in “with all diligence, just as King Darius had sent” (Ezra 6:13). Thus the opposition ends. Under the influence of the prophecies of Haggai and Zechariah, the house is completed (Ezra 6:14). Only Haggai is called prophet, although Zechariah may just as rightly be called so. However, in this case it is mainly a word for the conscience of the people. That is what the people need and that comes from Haggai.
The work has been stopped until the second year of Darius (Ezra 4:24). In the sixth year they are finished with it (Ezra 6:15). When the foundations have been laid cannot be said with certainty, because we do not know the elapsed time between Cyrus and Darius, but it is estimated to be more than fifteen years earlier.
Nehemiah 11:2
Introduction
In this chapter we have proof that God never leaves an obedient and trusting people to themselves. Darius’ investigation and command make it clear to faith that God is working behind the scenes. We also see that He uses the power of the enemy to advance His purposes. It is an example of how for those who love God, “all things … work together for good” (Romans 8:28; Philippians 1:12).
Darius’ Investigation and Command
When Darius has received the letter, he gives a decree to search (Ezra 6:1). Then a scroll is found which reveals the truth of the events (Ezra 6:2; cf. Esther 6:1-2). Darius is a great liquidator of Cyrus, the founder of the realm. This explains his willingness to act in this way without taking any notice of what Arthahsasta has commanded. By the way, the latter has changed a law that should not be changed (Daniel 6:16).
What the returned Jews have claimed has been searched and found to be correct (Ezra 6:3). Details are even given regarding the purpose of the house, the dimensions of the foundation and the materials. The purpose of the house is to offer sacrifices. The “height” of the foundation speaks of the lofty, heavenly character that is known there – far above the level of the world and the thoughts of man. The “breadth” speaks of the fact that every part of the truth must have its place there.
The materials are “huge stones” and “timbers” (Ezra 6:4). They speak of the believers who are on the one hand living stones (1 Peter 2:5) and on the other hand a new creation (2 Corinthians 5:17). Everything must be paid out of the royal treasury, which means that man cannot contribute anything to God’s building. Placing the utensils back in the house of God (Ezra 6:5) reminds us that it is not enough to know the truth of ‘the house’, but that we must also be utensils of honor ourselves. We must take our place in the house of God, the church, and make ourselves available to Him to do what He made us capable of doing.
What is written in the found scroll is clear. Darius gives a direct order to the people who wrote to him not to bother the Jews anymore and not to stand in their way (Ezra 6:6-7). Instead of preventing the building, the enemies are ordered by Darius to help the Jews with the building by providing them with what they need (Ezra 6:8). This involves reimbursement of expenses and providing sacrifices (Ezra 6:9). Here we see that “out of the eater came something to eat, and out of the strong came something sweet” (Judges 14:14a).
Everything that is necessary for our sacrificial service is made fully available to us by God “daily”, i.e. every day. He has it ready for us in His Word. In His Word, the treasure of Christ for God is unfolded to us on every page, so that we may examine it and rejoice in it. For those who are interested in it, immeasurable facilities for worship are available.
Darius appreciates the intercession of this despised company (Ezra 6:10). He knows that these people are praying and that God hears the prayer of His people. When someone prays or intercedes, it means that such a person knows the value of prayer (cf. Colossians 4:2-4). The first task of the house of God is that it is a house of prayer “on behalf of all men, for kings and all who are in authority” (1 Timothy 2:1-2; Isaiah 56:7b).
Darius concludes his letter with some penalty provisions for those who violate his decree regarding the building of God’s house. He himself sets a measure of punishment. He determines that whoever turns against God’s house “a timber shall be drawn from his house and he shall be impaled on it and his house shall be made a refuse heap on account of this” (Ezra 6:11). He desires that God let His judgment come to anyone who damages the house in which He has made His Name dwell (Ezra 6:12). This shows that Darius has known that Jerusalem is the city of the “God Who made His Name dwell there” (cf. Deuteronomy 12:5; 10-11).
When the adversaries have received the message from Darius, they act in “with all diligence, just as King Darius had sent” (Ezra 6:13). Thus the opposition ends. Under the influence of the prophecies of Haggai and Zechariah, the house is completed (Ezra 6:14). Only Haggai is called prophet, although Zechariah may just as rightly be called so. However, in this case it is mainly a word for the conscience of the people. That is what the people need and that comes from Haggai.
The work has been stopped until the second year of Darius (Ezra 4:24). In the sixth year they are finished with it (Ezra 6:15). When the foundations have been laid cannot be said with certainty, because we do not know the elapsed time between Cyrus and Darius, but it is estimated to be more than fifteen years earlier.
Nehemiah 11:3
Introduction
In this chapter we have proof that God never leaves an obedient and trusting people to themselves. Darius’ investigation and command make it clear to faith that God is working behind the scenes. We also see that He uses the power of the enemy to advance His purposes. It is an example of how for those who love God, “all things … work together for good” (Romans 8:28; Philippians 1:12).
Darius’ Investigation and Command
When Darius has received the letter, he gives a decree to search (Ezra 6:1). Then a scroll is found which reveals the truth of the events (Ezra 6:2; cf. Esther 6:1-2). Darius is a great liquidator of Cyrus, the founder of the realm. This explains his willingness to act in this way without taking any notice of what Arthahsasta has commanded. By the way, the latter has changed a law that should not be changed (Daniel 6:16).
What the returned Jews have claimed has been searched and found to be correct (Ezra 6:3). Details are even given regarding the purpose of the house, the dimensions of the foundation and the materials. The purpose of the house is to offer sacrifices. The “height” of the foundation speaks of the lofty, heavenly character that is known there – far above the level of the world and the thoughts of man. The “breadth” speaks of the fact that every part of the truth must have its place there.
The materials are “huge stones” and “timbers” (Ezra 6:4). They speak of the believers who are on the one hand living stones (1 Peter 2:5) and on the other hand a new creation (2 Corinthians 5:17). Everything must be paid out of the royal treasury, which means that man cannot contribute anything to God’s building. Placing the utensils back in the house of God (Ezra 6:5) reminds us that it is not enough to know the truth of ‘the house’, but that we must also be utensils of honor ourselves. We must take our place in the house of God, the church, and make ourselves available to Him to do what He made us capable of doing.
What is written in the found scroll is clear. Darius gives a direct order to the people who wrote to him not to bother the Jews anymore and not to stand in their way (Ezra 6:6-7). Instead of preventing the building, the enemies are ordered by Darius to help the Jews with the building by providing them with what they need (Ezra 6:8). This involves reimbursement of expenses and providing sacrifices (Ezra 6:9). Here we see that “out of the eater came something to eat, and out of the strong came something sweet” (Judges 14:14a).
Everything that is necessary for our sacrificial service is made fully available to us by God “daily”, i.e. every day. He has it ready for us in His Word. In His Word, the treasure of Christ for God is unfolded to us on every page, so that we may examine it and rejoice in it. For those who are interested in it, immeasurable facilities for worship are available.
Darius appreciates the intercession of this despised company (Ezra 6:10). He knows that these people are praying and that God hears the prayer of His people. When someone prays or intercedes, it means that such a person knows the value of prayer (cf. Colossians 4:2-4). The first task of the house of God is that it is a house of prayer “on behalf of all men, for kings and all who are in authority” (1 Timothy 2:1-2; Isaiah 56:7b).
Darius concludes his letter with some penalty provisions for those who violate his decree regarding the building of God’s house. He himself sets a measure of punishment. He determines that whoever turns against God’s house “a timber shall be drawn from his house and he shall be impaled on it and his house shall be made a refuse heap on account of this” (Ezra 6:11). He desires that God let His judgment come to anyone who damages the house in which He has made His Name dwell (Ezra 6:12). This shows that Darius has known that Jerusalem is the city of the “God Who made His Name dwell there” (cf. Deuteronomy 12:5; 10-11).
When the adversaries have received the message from Darius, they act in “with all diligence, just as King Darius had sent” (Ezra 6:13). Thus the opposition ends. Under the influence of the prophecies of Haggai and Zechariah, the house is completed (Ezra 6:14). Only Haggai is called prophet, although Zechariah may just as rightly be called so. However, in this case it is mainly a word for the conscience of the people. That is what the people need and that comes from Haggai.
The work has been stopped until the second year of Darius (Ezra 4:24). In the sixth year they are finished with it (Ezra 6:15). When the foundations have been laid cannot be said with certainty, because we do not know the elapsed time between Cyrus and Darius, but it is estimated to be more than fifteen years earlier.
Nehemiah 11:4
Introduction
In this chapter we have proof that God never leaves an obedient and trusting people to themselves. Darius’ investigation and command make it clear to faith that God is working behind the scenes. We also see that He uses the power of the enemy to advance His purposes. It is an example of how for those who love God, “all things … work together for good” (Romans 8:28; Philippians 1:12).
Darius’ Investigation and Command
When Darius has received the letter, he gives a decree to search (Ezra 6:1). Then a scroll is found which reveals the truth of the events (Ezra 6:2; cf. Esther 6:1-2). Darius is a great liquidator of Cyrus, the founder of the realm. This explains his willingness to act in this way without taking any notice of what Arthahsasta has commanded. By the way, the latter has changed a law that should not be changed (Daniel 6:16).
What the returned Jews have claimed has been searched and found to be correct (Ezra 6:3). Details are even given regarding the purpose of the house, the dimensions of the foundation and the materials. The purpose of the house is to offer sacrifices. The “height” of the foundation speaks of the lofty, heavenly character that is known there – far above the level of the world and the thoughts of man. The “breadth” speaks of the fact that every part of the truth must have its place there.
The materials are “huge stones” and “timbers” (Ezra 6:4). They speak of the believers who are on the one hand living stones (1 Peter 2:5) and on the other hand a new creation (2 Corinthians 5:17). Everything must be paid out of the royal treasury, which means that man cannot contribute anything to God’s building. Placing the utensils back in the house of God (Ezra 6:5) reminds us that it is not enough to know the truth of ‘the house’, but that we must also be utensils of honor ourselves. We must take our place in the house of God, the church, and make ourselves available to Him to do what He made us capable of doing.
What is written in the found scroll is clear. Darius gives a direct order to the people who wrote to him not to bother the Jews anymore and not to stand in their way (Ezra 6:6-7). Instead of preventing the building, the enemies are ordered by Darius to help the Jews with the building by providing them with what they need (Ezra 6:8). This involves reimbursement of expenses and providing sacrifices (Ezra 6:9). Here we see that “out of the eater came something to eat, and out of the strong came something sweet” (Judges 14:14a).
Everything that is necessary for our sacrificial service is made fully available to us by God “daily”, i.e. every day. He has it ready for us in His Word. In His Word, the treasure of Christ for God is unfolded to us on every page, so that we may examine it and rejoice in it. For those who are interested in it, immeasurable facilities for worship are available.
Darius appreciates the intercession of this despised company (Ezra 6:10). He knows that these people are praying and that God hears the prayer of His people. When someone prays or intercedes, it means that such a person knows the value of prayer (cf. Colossians 4:2-4). The first task of the house of God is that it is a house of prayer “on behalf of all men, for kings and all who are in authority” (1 Timothy 2:1-2; Isaiah 56:7b).
Darius concludes his letter with some penalty provisions for those who violate his decree regarding the building of God’s house. He himself sets a measure of punishment. He determines that whoever turns against God’s house “a timber shall be drawn from his house and he shall be impaled on it and his house shall be made a refuse heap on account of this” (Ezra 6:11). He desires that God let His judgment come to anyone who damages the house in which He has made His Name dwell (Ezra 6:12). This shows that Darius has known that Jerusalem is the city of the “God Who made His Name dwell there” (cf. Deuteronomy 12:5; 10-11).
When the adversaries have received the message from Darius, they act in “with all diligence, just as King Darius had sent” (Ezra 6:13). Thus the opposition ends. Under the influence of the prophecies of Haggai and Zechariah, the house is completed (Ezra 6:14). Only Haggai is called prophet, although Zechariah may just as rightly be called so. However, in this case it is mainly a word for the conscience of the people. That is what the people need and that comes from Haggai.
The work has been stopped until the second year of Darius (Ezra 4:24). In the sixth year they are finished with it (Ezra 6:15). When the foundations have been laid cannot be said with certainty, because we do not know the elapsed time between Cyrus and Darius, but it is estimated to be more than fifteen years earlier.
Nehemiah 11:5
Dedication of the House of God
After there had been no more temple service for ninety years, the temple was again consecrated (Ezra 6:16). At this dedication there is no fire of heaven as in the days of Solomon (2 Chronicles 7:1). Also the number of sacrifices contrasts sharply with the amount that Solomon brought (Ezra 6:17). The house does not have the first glory, the sacrifices are less and they themselves are a miserable remnant, under the dominion of the nations. But God is for them the Same, and He is for faith the source of joy. He desires His people to come to Him with the sacrifices they have.
A “sin offering for all Israel” is brought. Not that all Israel is present, but in faith the whole is seen. So it is with making the church visible as the one body. If we don’t do it this way, then we are a sect. The sacrifice does not have the size of Solomon’s, but it does speak of the same Christ.
In connection with the sacrifices the priests and Levites are given their place for the service of God in Jerusalem (Ezra 6:18). Today all believers are priests and Levites. Every believer has the privilege to sacrifice to God, that is, to worship God. This is what God longs for.
Anything the remnant does, it does in obedience to “as it is written in the book of Moses”, that is, in obedience to the Scriptures. This is the only way of blessing. They act entirely in the spirit of Scripture. A prescription, for example, to bring twelve male goats as a sin offering for all Israel on this special occasion is nowhere in Scripture. Yet it is entirely in accordance with God’s thoughts. The Spirit brings the returned remnant to the realization that a sin offering is for the whole people and that the sin offering is the basis on which God can forgive the whole people. The sin offering speaks of Christ and His atoning work on the cross.
Nehemiah 11:6
Dedication of the House of God
After there had been no more temple service for ninety years, the temple was again consecrated (Ezra 6:16). At this dedication there is no fire of heaven as in the days of Solomon (2 Chronicles 7:1). Also the number of sacrifices contrasts sharply with the amount that Solomon brought (Ezra 6:17). The house does not have the first glory, the sacrifices are less and they themselves are a miserable remnant, under the dominion of the nations. But God is for them the Same, and He is for faith the source of joy. He desires His people to come to Him with the sacrifices they have.
A “sin offering for all Israel” is brought. Not that all Israel is present, but in faith the whole is seen. So it is with making the church visible as the one body. If we don’t do it this way, then we are a sect. The sacrifice does not have the size of Solomon’s, but it does speak of the same Christ.
In connection with the sacrifices the priests and Levites are given their place for the service of God in Jerusalem (Ezra 6:18). Today all believers are priests and Levites. Every believer has the privilege to sacrifice to God, that is, to worship God. This is what God longs for.
Anything the remnant does, it does in obedience to “as it is written in the book of Moses”, that is, in obedience to the Scriptures. This is the only way of blessing. They act entirely in the spirit of Scripture. A prescription, for example, to bring twelve male goats as a sin offering for all Israel on this special occasion is nowhere in Scripture. Yet it is entirely in accordance with God’s thoughts. The Spirit brings the returned remnant to the realization that a sin offering is for the whole people and that the sin offering is the basis on which God can forgive the whole people. The sin offering speaks of Christ and His atoning work on the cross.
Nehemiah 11:7
Dedication of the House of God
After there had been no more temple service for ninety years, the temple was again consecrated (Ezra 6:16). At this dedication there is no fire of heaven as in the days of Solomon (2 Chronicles 7:1). Also the number of sacrifices contrasts sharply with the amount that Solomon brought (Ezra 6:17). The house does not have the first glory, the sacrifices are less and they themselves are a miserable remnant, under the dominion of the nations. But God is for them the Same, and He is for faith the source of joy. He desires His people to come to Him with the sacrifices they have.
A “sin offering for all Israel” is brought. Not that all Israel is present, but in faith the whole is seen. So it is with making the church visible as the one body. If we don’t do it this way, then we are a sect. The sacrifice does not have the size of Solomon’s, but it does speak of the same Christ.
In connection with the sacrifices the priests and Levites are given their place for the service of God in Jerusalem (Ezra 6:18). Today all believers are priests and Levites. Every believer has the privilege to sacrifice to God, that is, to worship God. This is what God longs for.
Anything the remnant does, it does in obedience to “as it is written in the book of Moses”, that is, in obedience to the Scriptures. This is the only way of blessing. They act entirely in the spirit of Scripture. A prescription, for example, to bring twelve male goats as a sin offering for all Israel on this special occasion is nowhere in Scripture. Yet it is entirely in accordance with God’s thoughts. The Spirit brings the returned remnant to the realization that a sin offering is for the whole people and that the sin offering is the basis on which God can forgive the whole people. The sin offering speaks of Christ and His atoning work on the cross.
Nehemiah 11:8
Passover and Feast of Unleavened Bread
After the dedication of the house the Passover is celebrated (Ezra 6:19). The people celebrate the remembrance of their redemption from Egypt. They realize that the foundation on which they stand is the blood of the lamb. The blood of the Lamb is also the foundation for us. They celebrate the Passover, despite their small number. They celebrate it in the realization that they have been in exile.
Their whole history of deviation and restoration by grace give this Passover something they have never known. The priests and Levites have “purified themselves together” (Ezra 6:20). It is emphasized again: “All of them were pure.” Under the grace of God we find more faithfulness here than in the best days of kings (cf. 2 Chronicles 29:34). There is no selfishness. The Passover lamb is slaughtered “for all the exiles” and further for their brethren, the priests. Finally we read that they also slaughter it for themselves. This is the true spirit of unity, with an eye for the whole and the other.
This spirit of unity is also expressed by the eating of the Passover lamb by all those who have joined them and separated themselves from the impurity of the nations of the land. They are people who “seek the LORD God of Israel”. They understand that the LORD is a holy God, a God who cannot have any connection with impurity and cannot allow it with His people. They have, to say it for the present time, withdrawn from iniquity and want to call upon the Lord with others who are pure in heart (2 Timothy 2:19-22).
For us, celebrating the Passover can be compared to celebrating the Lord’s Supper. This should always be done in self-judgment (1 Corinthians 11:28). No one who is unclean is allowed to eat it.
After the Passover, the Feast of Unleavened Bread is celebrated (Exodus 12:17-20; Exodus 13:6-7). Our salvation is followed by a life of separation from evil, sanctified to God (1 Corinthians 5:7-8). The feast lasts for seven days. This means for us that our whole life should be in the sign of the slaughtered Christ.
Nehemiah 11:9
Passover and Feast of Unleavened Bread
After the dedication of the house the Passover is celebrated (Ezra 6:19). The people celebrate the remembrance of their redemption from Egypt. They realize that the foundation on which they stand is the blood of the lamb. The blood of the Lamb is also the foundation for us. They celebrate the Passover, despite their small number. They celebrate it in the realization that they have been in exile.
Their whole history of deviation and restoration by grace give this Passover something they have never known. The priests and Levites have “purified themselves together” (Ezra 6:20). It is emphasized again: “All of them were pure.” Under the grace of God we find more faithfulness here than in the best days of kings (cf. 2 Chronicles 29:34). There is no selfishness. The Passover lamb is slaughtered “for all the exiles” and further for their brethren, the priests. Finally we read that they also slaughter it for themselves. This is the true spirit of unity, with an eye for the whole and the other.
This spirit of unity is also expressed by the eating of the Passover lamb by all those who have joined them and separated themselves from the impurity of the nations of the land. They are people who “seek the LORD God of Israel”. They understand that the LORD is a holy God, a God who cannot have any connection with impurity and cannot allow it with His people. They have, to say it for the present time, withdrawn from iniquity and want to call upon the Lord with others who are pure in heart (2 Timothy 2:19-22).
For us, celebrating the Passover can be compared to celebrating the Lord’s Supper. This should always be done in self-judgment (1 Corinthians 11:28). No one who is unclean is allowed to eat it.
After the Passover, the Feast of Unleavened Bread is celebrated (Exodus 12:17-20; Exodus 13:6-7). Our salvation is followed by a life of separation from evil, sanctified to God (1 Corinthians 5:7-8). The feast lasts for seven days. This means for us that our whole life should be in the sign of the slaughtered Christ.
Nehemiah 11:10
Passover and Feast of Unleavened Bread
After the dedication of the house the Passover is celebrated (Ezra 6:19). The people celebrate the remembrance of their redemption from Egypt. They realize that the foundation on which they stand is the blood of the lamb. The blood of the Lamb is also the foundation for us. They celebrate the Passover, despite their small number. They celebrate it in the realization that they have been in exile.
Their whole history of deviation and restoration by grace give this Passover something they have never known. The priests and Levites have “purified themselves together” (Ezra 6:20). It is emphasized again: “All of them were pure.” Under the grace of God we find more faithfulness here than in the best days of kings (cf. 2 Chronicles 29:34). There is no selfishness. The Passover lamb is slaughtered “for all the exiles” and further for their brethren, the priests. Finally we read that they also slaughter it for themselves. This is the true spirit of unity, with an eye for the whole and the other.
This spirit of unity is also expressed by the eating of the Passover lamb by all those who have joined them and separated themselves from the impurity of the nations of the land. They are people who “seek the LORD God of Israel”. They understand that the LORD is a holy God, a God who cannot have any connection with impurity and cannot allow it with His people. They have, to say it for the present time, withdrawn from iniquity and want to call upon the Lord with others who are pure in heart (2 Timothy 2:19-22).
For us, celebrating the Passover can be compared to celebrating the Lord’s Supper. This should always be done in self-judgment (1 Corinthians 11:28). No one who is unclean is allowed to eat it.
After the Passover, the Feast of Unleavened Bread is celebrated (Exodus 12:17-20; Exodus 13:6-7). Our salvation is followed by a life of separation from evil, sanctified to God (1 Corinthians 5:7-8). The feast lasts for seven days. This means for us that our whole life should be in the sign of the slaughtered Christ.
Nehemiah 11:11
Passover and Feast of Unleavened Bread
After the dedication of the house the Passover is celebrated (Ezra 6:19). The people celebrate the remembrance of their redemption from Egypt. They realize that the foundation on which they stand is the blood of the lamb. The blood of the Lamb is also the foundation for us. They celebrate the Passover, despite their small number. They celebrate it in the realization that they have been in exile.
Their whole history of deviation and restoration by grace give this Passover something they have never known. The priests and Levites have “purified themselves together” (Ezra 6:20). It is emphasized again: “All of them were pure.” Under the grace of God we find more faithfulness here than in the best days of kings (cf. 2 Chronicles 29:34). There is no selfishness. The Passover lamb is slaughtered “for all the exiles” and further for their brethren, the priests. Finally we read that they also slaughter it for themselves. This is the true spirit of unity, with an eye for the whole and the other.
This spirit of unity is also expressed by the eating of the Passover lamb by all those who have joined them and separated themselves from the impurity of the nations of the land. They are people who “seek the LORD God of Israel”. They understand that the LORD is a holy God, a God who cannot have any connection with impurity and cannot allow it with His people. They have, to say it for the present time, withdrawn from iniquity and want to call upon the Lord with others who are pure in heart (2 Timothy 2:19-22).
For us, celebrating the Passover can be compared to celebrating the Lord’s Supper. This should always be done in self-judgment (1 Corinthians 11:28). No one who is unclean is allowed to eat it.
After the Passover, the Feast of Unleavened Bread is celebrated (Exodus 12:17-20; Exodus 13:6-7). Our salvation is followed by a life of separation from evil, sanctified to God (1 Corinthians 5:7-8). The feast lasts for seven days. This means for us that our whole life should be in the sign of the slaughtered Christ.
Nehemiah 11:13
Introduction
Here the second part of the book begins. The first part is about the rebuilding of the altar and the temple. The second part is about the mission and the work of Ezra personally. After the service of Jeshua and Zerubbabel for the building, now the service of Ezra is needed. His concern is for the “adornment” of the house of the LORD (Ezra 7:27). For this it is necessary that the Word of God be laid upon the heart and conscience of the people. That is what Ezra is going to do.
We are here about sixty years after the dedication of the temple in Ezra 6 and about eighty years after the proclamation of Cyrus in Ezra 1. We are in the midst of a new generation. Here begins a new awakening. God stirs the spirits of a number of Israelites who have stayed in Babylon until now and fills their hearts with the desire to go to Jerusalem. Ezra is their leader as a direct descendant from the line of Pinehas, to whom an eternal priesthood has been promised. Ezra is proof of this (Numbers 25:7-13).
There are two parts in the history of Ezra. The first part describes his journey from Babylon (Ezra 7-8). The second part is about his work in Jerusalem (Ezra 9-10). The circumstances under which he travels and works are normal. He is not accompanied by miracles. We see no unfolding of strength. His sources are the same as we have: the Word of God and the presence of God.
Ezra Goes Up to Jerusalem
The chapter begins with “now after these things” (Ezra 7:1). These are the things that happened in connection with the completion and dedication of the temple in the previous chapter. The book of Ezra does not end with Ezra 6. Darius, who is mentioned in Ezra 5-6, was succeeded by his son Ahasuerus. This is the Ahasuerus of the book of Esther. Ahasuerus was succeeded again by his son Artaxerxes. We also meet him in Nehemiah 2, about thirteen years later (Nehemiah 2:1).
God continues in His goodness to watch over His people in spite of their unfaithfulness and failure. He does so even if they are only a small remnant that has escaped decay by His grace, but forgets that grace and becomes unfaithful again. He stirs Ezra’s heart to think of the remnant in Jerusalem. The people have no need of power, for that power has been given by God to others. They need the knowledge of His will and ordinances, of His thoughts in His Word (Ezra 7:25).
The genealogy of Ezra, with its length of sixteen ancestors, is unique in the Old Testament. A number of names are known from the history of Israel. “Zadok” (Ezra 7:2) is praised for his faithfulness, “Pinehas” (Ezra 7:5) for his zeal. “Aaron” (Ezra 7:5) is a type of Christ, the source of true service.
This Ezra (meaning ‘help’), whose genealogy shows that he is a priest, goes up from Babylon (Ezra 7:6). Apart from being a priest – which he is by birth – he is also “a scribe skilled in the law of Moses”. This is not by birth, but by diligent study of the Scriptures. He is skilled in the law of Moses, from which the people have deviated. The law must now be brought back into the light. His study of the Scriptures has awakened in him the desire to serve God’s people with it.
Ezra has asked the king to go to Jerusalem. With this he has acknowledged the authority of the king as given to him by God. The fact that God has laid down the authority there is also evident from the year counting. There is counted according to the gentile rulers of God’s people. They go up “in the seventh year of King Artaxerxes” (Ezra 7:7; Ezra 7:8). It affirms that Israel lives in “the times of the Gentiles” (Luke 21:24) that came when God gave Nebuchadnezzar dominion over the world (Daniel 2:37-38).
The king has allowed Ezra to go to Israel, for God has worked his heart because Ezra’s desire matches His desires. It is good to entrust ourselves to God’s hands. We tend to jump over barriers placed by people on our way. We must learn to wait for God to take away those barriers. The king doesn’t just give him permission to go, but everything he has asked for – see the decree the king gives to Ezra (Ezra 7:11-26).
Ezra is not alone in going up from Babylon. There are other members of God’s people going with him. They are “some of the sons of Israel and some of the priests, the Levites, the singers, the gatekeepers and the temple servants” (Ezra 7:7). This group longs for the land and the city and the house of God. It is possible that through the teaching of Ezra from the Scriptures they have all gotten this longing. They will have become aware by God’s Spirit that in Babylon they cannot be what they are in God’s eyes: His people whom He has chosen to serve Him in the land and in the place He has chosen.
The journey to Jerusalem takes four months (Ezra 7:8-9). That Ezra arrives safely in Jerusalem is thanks to “the good hand of his God upon him” (Ezra 7:9). To this only he attributes every step he is allowed to take forward. This is mentioned a few more times (Ezra 7:28; Ezra 8:18; 22; 31).
Then we see a beautiful and instructive order for being busy with God’s Word (Ezra 7:10). Bible study is not an intellectual, mental activity, but a personal study for one’s own life and to teach the church: 1. It begins in the heart. Ezra has first of all “set his heart to study the law of the LORD”. Setting his heart on it means that he knows spiritual exercise, like a Timothy (1 Timothy 4:16). 2. The second is that he also directed his heart “to practice [it]”. What we have learned from God’s Word, we must first put into practice ourselves. 3. Only then can the third come: “To teach [God’s] statutes and ordinances in Israel”. A good teacher should always be able to point to his own example, as Paul does several times (Acts 20:20; 35; Philippians 3:17; 1 Thessalonians 1:5-6).
Ezra’s service is a service that the returnees need right now. He is not an intellectual investigator of the Scriptures. He is not one who teaches what has not touched his own heart and does not determine his own ways. For example, we can talk about the coming of the Lord without our own lives being shaped by it. Or we may speak of the unity of the body of Christ while in practice acting in a sectarian manner.
Nehemiah 11:14
Introduction
Here the second part of the book begins. The first part is about the rebuilding of the altar and the temple. The second part is about the mission and the work of Ezra personally. After the service of Jeshua and Zerubbabel for the building, now the service of Ezra is needed. His concern is for the “adornment” of the house of the LORD (Ezra 7:27). For this it is necessary that the Word of God be laid upon the heart and conscience of the people. That is what Ezra is going to do.
We are here about sixty years after the dedication of the temple in Ezra 6 and about eighty years after the proclamation of Cyrus in Ezra 1. We are in the midst of a new generation. Here begins a new awakening. God stirs the spirits of a number of Israelites who have stayed in Babylon until now and fills their hearts with the desire to go to Jerusalem. Ezra is their leader as a direct descendant from the line of Pinehas, to whom an eternal priesthood has been promised. Ezra is proof of this (Numbers 25:7-13).
There are two parts in the history of Ezra. The first part describes his journey from Babylon (Ezra 7-8). The second part is about his work in Jerusalem (Ezra 9-10). The circumstances under which he travels and works are normal. He is not accompanied by miracles. We see no unfolding of strength. His sources are the same as we have: the Word of God and the presence of God.
Ezra Goes Up to Jerusalem
The chapter begins with “now after these things” (Ezra 7:1). These are the things that happened in connection with the completion and dedication of the temple in the previous chapter. The book of Ezra does not end with Ezra 6. Darius, who is mentioned in Ezra 5-6, was succeeded by his son Ahasuerus. This is the Ahasuerus of the book of Esther. Ahasuerus was succeeded again by his son Artaxerxes. We also meet him in Nehemiah 2, about thirteen years later (Nehemiah 2:1).
God continues in His goodness to watch over His people in spite of their unfaithfulness and failure. He does so even if they are only a small remnant that has escaped decay by His grace, but forgets that grace and becomes unfaithful again. He stirs Ezra’s heart to think of the remnant in Jerusalem. The people have no need of power, for that power has been given by God to others. They need the knowledge of His will and ordinances, of His thoughts in His Word (Ezra 7:25).
The genealogy of Ezra, with its length of sixteen ancestors, is unique in the Old Testament. A number of names are known from the history of Israel. “Zadok” (Ezra 7:2) is praised for his faithfulness, “Pinehas” (Ezra 7:5) for his zeal. “Aaron” (Ezra 7:5) is a type of Christ, the source of true service.
This Ezra (meaning ‘help’), whose genealogy shows that he is a priest, goes up from Babylon (Ezra 7:6). Apart from being a priest – which he is by birth – he is also “a scribe skilled in the law of Moses”. This is not by birth, but by diligent study of the Scriptures. He is skilled in the law of Moses, from which the people have deviated. The law must now be brought back into the light. His study of the Scriptures has awakened in him the desire to serve God’s people with it.
Ezra has asked the king to go to Jerusalem. With this he has acknowledged the authority of the king as given to him by God. The fact that God has laid down the authority there is also evident from the year counting. There is counted according to the gentile rulers of God’s people. They go up “in the seventh year of King Artaxerxes” (Ezra 7:7; Ezra 7:8). It affirms that Israel lives in “the times of the Gentiles” (Luke 21:24) that came when God gave Nebuchadnezzar dominion over the world (Daniel 2:37-38).
The king has allowed Ezra to go to Israel, for God has worked his heart because Ezra’s desire matches His desires. It is good to entrust ourselves to God’s hands. We tend to jump over barriers placed by people on our way. We must learn to wait for God to take away those barriers. The king doesn’t just give him permission to go, but everything he has asked for – see the decree the king gives to Ezra (Ezra 7:11-26).
Ezra is not alone in going up from Babylon. There are other members of God’s people going with him. They are “some of the sons of Israel and some of the priests, the Levites, the singers, the gatekeepers and the temple servants” (Ezra 7:7). This group longs for the land and the city and the house of God. It is possible that through the teaching of Ezra from the Scriptures they have all gotten this longing. They will have become aware by God’s Spirit that in Babylon they cannot be what they are in God’s eyes: His people whom He has chosen to serve Him in the land and in the place He has chosen.
The journey to Jerusalem takes four months (Ezra 7:8-9). That Ezra arrives safely in Jerusalem is thanks to “the good hand of his God upon him” (Ezra 7:9). To this only he attributes every step he is allowed to take forward. This is mentioned a few more times (Ezra 7:28; Ezra 8:18; 22; 31).
Then we see a beautiful and instructive order for being busy with God’s Word (Ezra 7:10). Bible study is not an intellectual, mental activity, but a personal study for one’s own life and to teach the church: 1. It begins in the heart. Ezra has first of all “set his heart to study the law of the LORD”. Setting his heart on it means that he knows spiritual exercise, like a Timothy (1 Timothy 4:16). 2. The second is that he also directed his heart “to practice [it]”. What we have learned from God’s Word, we must first put into practice ourselves. 3. Only then can the third come: “To teach [God’s] statutes and ordinances in Israel”. A good teacher should always be able to point to his own example, as Paul does several times (Acts 20:20; 35; Philippians 3:17; 1 Thessalonians 1:5-6).
Ezra’s service is a service that the returnees need right now. He is not an intellectual investigator of the Scriptures. He is not one who teaches what has not touched his own heart and does not determine his own ways. For example, we can talk about the coming of the Lord without our own lives being shaped by it. Or we may speak of the unity of the body of Christ while in practice acting in a sectarian manner.
Nehemiah 11:15
Introduction
Here the second part of the book begins. The first part is about the rebuilding of the altar and the temple. The second part is about the mission and the work of Ezra personally. After the service of Jeshua and Zerubbabel for the building, now the service of Ezra is needed. His concern is for the “adornment” of the house of the LORD (Ezra 7:27). For this it is necessary that the Word of God be laid upon the heart and conscience of the people. That is what Ezra is going to do.
We are here about sixty years after the dedication of the temple in Ezra 6 and about eighty years after the proclamation of Cyrus in Ezra 1. We are in the midst of a new generation. Here begins a new awakening. God stirs the spirits of a number of Israelites who have stayed in Babylon until now and fills their hearts with the desire to go to Jerusalem. Ezra is their leader as a direct descendant from the line of Pinehas, to whom an eternal priesthood has been promised. Ezra is proof of this (Numbers 25:7-13).
There are two parts in the history of Ezra. The first part describes his journey from Babylon (Ezra 7-8). The second part is about his work in Jerusalem (Ezra 9-10). The circumstances under which he travels and works are normal. He is not accompanied by miracles. We see no unfolding of strength. His sources are the same as we have: the Word of God and the presence of God.
Ezra Goes Up to Jerusalem
The chapter begins with “now after these things” (Ezra 7:1). These are the things that happened in connection with the completion and dedication of the temple in the previous chapter. The book of Ezra does not end with Ezra 6. Darius, who is mentioned in Ezra 5-6, was succeeded by his son Ahasuerus. This is the Ahasuerus of the book of Esther. Ahasuerus was succeeded again by his son Artaxerxes. We also meet him in Nehemiah 2, about thirteen years later (Nehemiah 2:1).
God continues in His goodness to watch over His people in spite of their unfaithfulness and failure. He does so even if they are only a small remnant that has escaped decay by His grace, but forgets that grace and becomes unfaithful again. He stirs Ezra’s heart to think of the remnant in Jerusalem. The people have no need of power, for that power has been given by God to others. They need the knowledge of His will and ordinances, of His thoughts in His Word (Ezra 7:25).
The genealogy of Ezra, with its length of sixteen ancestors, is unique in the Old Testament. A number of names are known from the history of Israel. “Zadok” (Ezra 7:2) is praised for his faithfulness, “Pinehas” (Ezra 7:5) for his zeal. “Aaron” (Ezra 7:5) is a type of Christ, the source of true service.
This Ezra (meaning ‘help’), whose genealogy shows that he is a priest, goes up from Babylon (Ezra 7:6). Apart from being a priest – which he is by birth – he is also “a scribe skilled in the law of Moses”. This is not by birth, but by diligent study of the Scriptures. He is skilled in the law of Moses, from which the people have deviated. The law must now be brought back into the light. His study of the Scriptures has awakened in him the desire to serve God’s people with it.
Ezra has asked the king to go to Jerusalem. With this he has acknowledged the authority of the king as given to him by God. The fact that God has laid down the authority there is also evident from the year counting. There is counted according to the gentile rulers of God’s people. They go up “in the seventh year of King Artaxerxes” (Ezra 7:7; Ezra 7:8). It affirms that Israel lives in “the times of the Gentiles” (Luke 21:24) that came when God gave Nebuchadnezzar dominion over the world (Daniel 2:37-38).
The king has allowed Ezra to go to Israel, for God has worked his heart because Ezra’s desire matches His desires. It is good to entrust ourselves to God’s hands. We tend to jump over barriers placed by people on our way. We must learn to wait for God to take away those barriers. The king doesn’t just give him permission to go, but everything he has asked for – see the decree the king gives to Ezra (Ezra 7:11-26).
Ezra is not alone in going up from Babylon. There are other members of God’s people going with him. They are “some of the sons of Israel and some of the priests, the Levites, the singers, the gatekeepers and the temple servants” (Ezra 7:7). This group longs for the land and the city and the house of God. It is possible that through the teaching of Ezra from the Scriptures they have all gotten this longing. They will have become aware by God’s Spirit that in Babylon they cannot be what they are in God’s eyes: His people whom He has chosen to serve Him in the land and in the place He has chosen.
The journey to Jerusalem takes four months (Ezra 7:8-9). That Ezra arrives safely in Jerusalem is thanks to “the good hand of his God upon him” (Ezra 7:9). To this only he attributes every step he is allowed to take forward. This is mentioned a few more times (Ezra 7:28; Ezra 8:18; 22; 31).
Then we see a beautiful and instructive order for being busy with God’s Word (Ezra 7:10). Bible study is not an intellectual, mental activity, but a personal study for one’s own life and to teach the church: 1. It begins in the heart. Ezra has first of all “set his heart to study the law of the LORD”. Setting his heart on it means that he knows spiritual exercise, like a Timothy (1 Timothy 4:16). 2. The second is that he also directed his heart “to practice [it]”. What we have learned from God’s Word, we must first put into practice ourselves. 3. Only then can the third come: “To teach [God’s] statutes and ordinances in Israel”. A good teacher should always be able to point to his own example, as Paul does several times (Acts 20:20; 35; Philippians 3:17; 1 Thessalonians 1:5-6).
Ezra’s service is a service that the returnees need right now. He is not an intellectual investigator of the Scriptures. He is not one who teaches what has not touched his own heart and does not determine his own ways. For example, we can talk about the coming of the Lord without our own lives being shaped by it. Or we may speak of the unity of the body of Christ while in practice acting in a sectarian manner.
Nehemiah 11:16
Introduction
Here the second part of the book begins. The first part is about the rebuilding of the altar and the temple. The second part is about the mission and the work of Ezra personally. After the service of Jeshua and Zerubbabel for the building, now the service of Ezra is needed. His concern is for the “adornment” of the house of the LORD (Ezra 7:27). For this it is necessary that the Word of God be laid upon the heart and conscience of the people. That is what Ezra is going to do.
We are here about sixty years after the dedication of the temple in Ezra 6 and about eighty years after the proclamation of Cyrus in Ezra 1. We are in the midst of a new generation. Here begins a new awakening. God stirs the spirits of a number of Israelites who have stayed in Babylon until now and fills their hearts with the desire to go to Jerusalem. Ezra is their leader as a direct descendant from the line of Pinehas, to whom an eternal priesthood has been promised. Ezra is proof of this (Numbers 25:7-13).
There are two parts in the history of Ezra. The first part describes his journey from Babylon (Ezra 7-8). The second part is about his work in Jerusalem (Ezra 9-10). The circumstances under which he travels and works are normal. He is not accompanied by miracles. We see no unfolding of strength. His sources are the same as we have: the Word of God and the presence of God.
Ezra Goes Up to Jerusalem
The chapter begins with “now after these things” (Ezra 7:1). These are the things that happened in connection with the completion and dedication of the temple in the previous chapter. The book of Ezra does not end with Ezra 6. Darius, who is mentioned in Ezra 5-6, was succeeded by his son Ahasuerus. This is the Ahasuerus of the book of Esther. Ahasuerus was succeeded again by his son Artaxerxes. We also meet him in Nehemiah 2, about thirteen years later (Nehemiah 2:1).
God continues in His goodness to watch over His people in spite of their unfaithfulness and failure. He does so even if they are only a small remnant that has escaped decay by His grace, but forgets that grace and becomes unfaithful again. He stirs Ezra’s heart to think of the remnant in Jerusalem. The people have no need of power, for that power has been given by God to others. They need the knowledge of His will and ordinances, of His thoughts in His Word (Ezra 7:25).
The genealogy of Ezra, with its length of sixteen ancestors, is unique in the Old Testament. A number of names are known from the history of Israel. “Zadok” (Ezra 7:2) is praised for his faithfulness, “Pinehas” (Ezra 7:5) for his zeal. “Aaron” (Ezra 7:5) is a type of Christ, the source of true service.
This Ezra (meaning ‘help’), whose genealogy shows that he is a priest, goes up from Babylon (Ezra 7:6). Apart from being a priest – which he is by birth – he is also “a scribe skilled in the law of Moses”. This is not by birth, but by diligent study of the Scriptures. He is skilled in the law of Moses, from which the people have deviated. The law must now be brought back into the light. His study of the Scriptures has awakened in him the desire to serve God’s people with it.
Ezra has asked the king to go to Jerusalem. With this he has acknowledged the authority of the king as given to him by God. The fact that God has laid down the authority there is also evident from the year counting. There is counted according to the gentile rulers of God’s people. They go up “in the seventh year of King Artaxerxes” (Ezra 7:7; Ezra 7:8). It affirms that Israel lives in “the times of the Gentiles” (Luke 21:24) that came when God gave Nebuchadnezzar dominion over the world (Daniel 2:37-38).
The king has allowed Ezra to go to Israel, for God has worked his heart because Ezra’s desire matches His desires. It is good to entrust ourselves to God’s hands. We tend to jump over barriers placed by people on our way. We must learn to wait for God to take away those barriers. The king doesn’t just give him permission to go, but everything he has asked for – see the decree the king gives to Ezra (Ezra 7:11-26).
Ezra is not alone in going up from Babylon. There are other members of God’s people going with him. They are “some of the sons of Israel and some of the priests, the Levites, the singers, the gatekeepers and the temple servants” (Ezra 7:7). This group longs for the land and the city and the house of God. It is possible that through the teaching of Ezra from the Scriptures they have all gotten this longing. They will have become aware by God’s Spirit that in Babylon they cannot be what they are in God’s eyes: His people whom He has chosen to serve Him in the land and in the place He has chosen.
The journey to Jerusalem takes four months (Ezra 7:8-9). That Ezra arrives safely in Jerusalem is thanks to “the good hand of his God upon him” (Ezra 7:9). To this only he attributes every step he is allowed to take forward. This is mentioned a few more times (Ezra 7:28; Ezra 8:18; 22; 31).
Then we see a beautiful and instructive order for being busy with God’s Word (Ezra 7:10). Bible study is not an intellectual, mental activity, but a personal study for one’s own life and to teach the church: 1. It begins in the heart. Ezra has first of all “set his heart to study the law of the LORD”. Setting his heart on it means that he knows spiritual exercise, like a Timothy (1 Timothy 4:16). 2. The second is that he also directed his heart “to practice [it]”. What we have learned from God’s Word, we must first put into practice ourselves. 3. Only then can the third come: “To teach [God’s] statutes and ordinances in Israel”. A good teacher should always be able to point to his own example, as Paul does several times (Acts 20:20; 35; Philippians 3:17; 1 Thessalonians 1:5-6).
Ezra’s service is a service that the returnees need right now. He is not an intellectual investigator of the Scriptures. He is not one who teaches what has not touched his own heart and does not determine his own ways. For example, we can talk about the coming of the Lord without our own lives being shaped by it. Or we may speak of the unity of the body of Christ while in practice acting in a sectarian manner.
Nehemiah 11:17
Introduction
Here the second part of the book begins. The first part is about the rebuilding of the altar and the temple. The second part is about the mission and the work of Ezra personally. After the service of Jeshua and Zerubbabel for the building, now the service of Ezra is needed. His concern is for the “adornment” of the house of the LORD (Ezra 7:27). For this it is necessary that the Word of God be laid upon the heart and conscience of the people. That is what Ezra is going to do.
We are here about sixty years after the dedication of the temple in Ezra 6 and about eighty years after the proclamation of Cyrus in Ezra 1. We are in the midst of a new generation. Here begins a new awakening. God stirs the spirits of a number of Israelites who have stayed in Babylon until now and fills their hearts with the desire to go to Jerusalem. Ezra is their leader as a direct descendant from the line of Pinehas, to whom an eternal priesthood has been promised. Ezra is proof of this (Numbers 25:7-13).
There are two parts in the history of Ezra. The first part describes his journey from Babylon (Ezra 7-8). The second part is about his work in Jerusalem (Ezra 9-10). The circumstances under which he travels and works are normal. He is not accompanied by miracles. We see no unfolding of strength. His sources are the same as we have: the Word of God and the presence of God.
Ezra Goes Up to Jerusalem
The chapter begins with “now after these things” (Ezra 7:1). These are the things that happened in connection with the completion and dedication of the temple in the previous chapter. The book of Ezra does not end with Ezra 6. Darius, who is mentioned in Ezra 5-6, was succeeded by his son Ahasuerus. This is the Ahasuerus of the book of Esther. Ahasuerus was succeeded again by his son Artaxerxes. We also meet him in Nehemiah 2, about thirteen years later (Nehemiah 2:1).
God continues in His goodness to watch over His people in spite of their unfaithfulness and failure. He does so even if they are only a small remnant that has escaped decay by His grace, but forgets that grace and becomes unfaithful again. He stirs Ezra’s heart to think of the remnant in Jerusalem. The people have no need of power, for that power has been given by God to others. They need the knowledge of His will and ordinances, of His thoughts in His Word (Ezra 7:25).
The genealogy of Ezra, with its length of sixteen ancestors, is unique in the Old Testament. A number of names are known from the history of Israel. “Zadok” (Ezra 7:2) is praised for his faithfulness, “Pinehas” (Ezra 7:5) for his zeal. “Aaron” (Ezra 7:5) is a type of Christ, the source of true service.
This Ezra (meaning ‘help’), whose genealogy shows that he is a priest, goes up from Babylon (Ezra 7:6). Apart from being a priest – which he is by birth – he is also “a scribe skilled in the law of Moses”. This is not by birth, but by diligent study of the Scriptures. He is skilled in the law of Moses, from which the people have deviated. The law must now be brought back into the light. His study of the Scriptures has awakened in him the desire to serve God’s people with it.
Ezra has asked the king to go to Jerusalem. With this he has acknowledged the authority of the king as given to him by God. The fact that God has laid down the authority there is also evident from the year counting. There is counted according to the gentile rulers of God’s people. They go up “in the seventh year of King Artaxerxes” (Ezra 7:7; Ezra 7:8). It affirms that Israel lives in “the times of the Gentiles” (Luke 21:24) that came when God gave Nebuchadnezzar dominion over the world (Daniel 2:37-38).
The king has allowed Ezra to go to Israel, for God has worked his heart because Ezra’s desire matches His desires. It is good to entrust ourselves to God’s hands. We tend to jump over barriers placed by people on our way. We must learn to wait for God to take away those barriers. The king doesn’t just give him permission to go, but everything he has asked for – see the decree the king gives to Ezra (Ezra 7:11-26).
Ezra is not alone in going up from Babylon. There are other members of God’s people going with him. They are “some of the sons of Israel and some of the priests, the Levites, the singers, the gatekeepers and the temple servants” (Ezra 7:7). This group longs for the land and the city and the house of God. It is possible that through the teaching of Ezra from the Scriptures they have all gotten this longing. They will have become aware by God’s Spirit that in Babylon they cannot be what they are in God’s eyes: His people whom He has chosen to serve Him in the land and in the place He has chosen.
The journey to Jerusalem takes four months (Ezra 7:8-9). That Ezra arrives safely in Jerusalem is thanks to “the good hand of his God upon him” (Ezra 7:9). To this only he attributes every step he is allowed to take forward. This is mentioned a few more times (Ezra 7:28; Ezra 8:18; 22; 31).
Then we see a beautiful and instructive order for being busy with God’s Word (Ezra 7:10). Bible study is not an intellectual, mental activity, but a personal study for one’s own life and to teach the church: 1. It begins in the heart. Ezra has first of all “set his heart to study the law of the LORD”. Setting his heart on it means that he knows spiritual exercise, like a Timothy (1 Timothy 4:16). 2. The second is that he also directed his heart “to practice [it]”. What we have learned from God’s Word, we must first put into practice ourselves. 3. Only then can the third come: “To teach [God’s] statutes and ordinances in Israel”. A good teacher should always be able to point to his own example, as Paul does several times (Acts 20:20; 35; Philippians 3:17; 1 Thessalonians 1:5-6).
Ezra’s service is a service that the returnees need right now. He is not an intellectual investigator of the Scriptures. He is not one who teaches what has not touched his own heart and does not determine his own ways. For example, we can talk about the coming of the Lord without our own lives being shaped by it. Or we may speak of the unity of the body of Christ while in practice acting in a sectarian manner.
Nehemiah 11:18
Introduction
Here the second part of the book begins. The first part is about the rebuilding of the altar and the temple. The second part is about the mission and the work of Ezra personally. After the service of Jeshua and Zerubbabel for the building, now the service of Ezra is needed. His concern is for the “adornment” of the house of the LORD (Ezra 7:27). For this it is necessary that the Word of God be laid upon the heart and conscience of the people. That is what Ezra is going to do.
We are here about sixty years after the dedication of the temple in Ezra 6 and about eighty years after the proclamation of Cyrus in Ezra 1. We are in the midst of a new generation. Here begins a new awakening. God stirs the spirits of a number of Israelites who have stayed in Babylon until now and fills their hearts with the desire to go to Jerusalem. Ezra is their leader as a direct descendant from the line of Pinehas, to whom an eternal priesthood has been promised. Ezra is proof of this (Numbers 25:7-13).
There are two parts in the history of Ezra. The first part describes his journey from Babylon (Ezra 7-8). The second part is about his work in Jerusalem (Ezra 9-10). The circumstances under which he travels and works are normal. He is not accompanied by miracles. We see no unfolding of strength. His sources are the same as we have: the Word of God and the presence of God.
Ezra Goes Up to Jerusalem
The chapter begins with “now after these things” (Ezra 7:1). These are the things that happened in connection with the completion and dedication of the temple in the previous chapter. The book of Ezra does not end with Ezra 6. Darius, who is mentioned in Ezra 5-6, was succeeded by his son Ahasuerus. This is the Ahasuerus of the book of Esther. Ahasuerus was succeeded again by his son Artaxerxes. We also meet him in Nehemiah 2, about thirteen years later (Nehemiah 2:1).
God continues in His goodness to watch over His people in spite of their unfaithfulness and failure. He does so even if they are only a small remnant that has escaped decay by His grace, but forgets that grace and becomes unfaithful again. He stirs Ezra’s heart to think of the remnant in Jerusalem. The people have no need of power, for that power has been given by God to others. They need the knowledge of His will and ordinances, of His thoughts in His Word (Ezra 7:25).
The genealogy of Ezra, with its length of sixteen ancestors, is unique in the Old Testament. A number of names are known from the history of Israel. “Zadok” (Ezra 7:2) is praised for his faithfulness, “Pinehas” (Ezra 7:5) for his zeal. “Aaron” (Ezra 7:5) is a type of Christ, the source of true service.
This Ezra (meaning ‘help’), whose genealogy shows that he is a priest, goes up from Babylon (Ezra 7:6). Apart from being a priest – which he is by birth – he is also “a scribe skilled in the law of Moses”. This is not by birth, but by diligent study of the Scriptures. He is skilled in the law of Moses, from which the people have deviated. The law must now be brought back into the light. His study of the Scriptures has awakened in him the desire to serve God’s people with it.
Ezra has asked the king to go to Jerusalem. With this he has acknowledged the authority of the king as given to him by God. The fact that God has laid down the authority there is also evident from the year counting. There is counted according to the gentile rulers of God’s people. They go up “in the seventh year of King Artaxerxes” (Ezra 7:7; Ezra 7:8). It affirms that Israel lives in “the times of the Gentiles” (Luke 21:24) that came when God gave Nebuchadnezzar dominion over the world (Daniel 2:37-38).
The king has allowed Ezra to go to Israel, for God has worked his heart because Ezra’s desire matches His desires. It is good to entrust ourselves to God’s hands. We tend to jump over barriers placed by people on our way. We must learn to wait for God to take away those barriers. The king doesn’t just give him permission to go, but everything he has asked for – see the decree the king gives to Ezra (Ezra 7:11-26).
Ezra is not alone in going up from Babylon. There are other members of God’s people going with him. They are “some of the sons of Israel and some of the priests, the Levites, the singers, the gatekeepers and the temple servants” (Ezra 7:7). This group longs for the land and the city and the house of God. It is possible that through the teaching of Ezra from the Scriptures they have all gotten this longing. They will have become aware by God’s Spirit that in Babylon they cannot be what they are in God’s eyes: His people whom He has chosen to serve Him in the land and in the place He has chosen.
The journey to Jerusalem takes four months (Ezra 7:8-9). That Ezra arrives safely in Jerusalem is thanks to “the good hand of his God upon him” (Ezra 7:9). To this only he attributes every step he is allowed to take forward. This is mentioned a few more times (Ezra 7:28; Ezra 8:18; 22; 31).
Then we see a beautiful and instructive order for being busy with God’s Word (Ezra 7:10). Bible study is not an intellectual, mental activity, but a personal study for one’s own life and to teach the church: 1. It begins in the heart. Ezra has first of all “set his heart to study the law of the LORD”. Setting his heart on it means that he knows spiritual exercise, like a Timothy (1 Timothy 4:16). 2. The second is that he also directed his heart “to practice [it]”. What we have learned from God’s Word, we must first put into practice ourselves. 3. Only then can the third come: “To teach [God’s] statutes and ordinances in Israel”. A good teacher should always be able to point to his own example, as Paul does several times (Acts 20:20; 35; Philippians 3:17; 1 Thessalonians 1:5-6).
Ezra’s service is a service that the returnees need right now. He is not an intellectual investigator of the Scriptures. He is not one who teaches what has not touched his own heart and does not determine his own ways. For example, we can talk about the coming of the Lord without our own lives being shaped by it. Or we may speak of the unity of the body of Christ while in practice acting in a sectarian manner.
Nehemiah 11:19
Introduction
Here the second part of the book begins. The first part is about the rebuilding of the altar and the temple. The second part is about the mission and the work of Ezra personally. After the service of Jeshua and Zerubbabel for the building, now the service of Ezra is needed. His concern is for the “adornment” of the house of the LORD (Ezra 7:27). For this it is necessary that the Word of God be laid upon the heart and conscience of the people. That is what Ezra is going to do.
We are here about sixty years after the dedication of the temple in Ezra 6 and about eighty years after the proclamation of Cyrus in Ezra 1. We are in the midst of a new generation. Here begins a new awakening. God stirs the spirits of a number of Israelites who have stayed in Babylon until now and fills their hearts with the desire to go to Jerusalem. Ezra is their leader as a direct descendant from the line of Pinehas, to whom an eternal priesthood has been promised. Ezra is proof of this (Numbers 25:7-13).
There are two parts in the history of Ezra. The first part describes his journey from Babylon (Ezra 7-8). The second part is about his work in Jerusalem (Ezra 9-10). The circumstances under which he travels and works are normal. He is not accompanied by miracles. We see no unfolding of strength. His sources are the same as we have: the Word of God and the presence of God.
Ezra Goes Up to Jerusalem
The chapter begins with “now after these things” (Ezra 7:1). These are the things that happened in connection with the completion and dedication of the temple in the previous chapter. The book of Ezra does not end with Ezra 6. Darius, who is mentioned in Ezra 5-6, was succeeded by his son Ahasuerus. This is the Ahasuerus of the book of Esther. Ahasuerus was succeeded again by his son Artaxerxes. We also meet him in Nehemiah 2, about thirteen years later (Nehemiah 2:1).
God continues in His goodness to watch over His people in spite of their unfaithfulness and failure. He does so even if they are only a small remnant that has escaped decay by His grace, but forgets that grace and becomes unfaithful again. He stirs Ezra’s heart to think of the remnant in Jerusalem. The people have no need of power, for that power has been given by God to others. They need the knowledge of His will and ordinances, of His thoughts in His Word (Ezra 7:25).
The genealogy of Ezra, with its length of sixteen ancestors, is unique in the Old Testament. A number of names are known from the history of Israel. “Zadok” (Ezra 7:2) is praised for his faithfulness, “Pinehas” (Ezra 7:5) for his zeal. “Aaron” (Ezra 7:5) is a type of Christ, the source of true service.
This Ezra (meaning ‘help’), whose genealogy shows that he is a priest, goes up from Babylon (Ezra 7:6). Apart from being a priest – which he is by birth – he is also “a scribe skilled in the law of Moses”. This is not by birth, but by diligent study of the Scriptures. He is skilled in the law of Moses, from which the people have deviated. The law must now be brought back into the light. His study of the Scriptures has awakened in him the desire to serve God’s people with it.
Ezra has asked the king to go to Jerusalem. With this he has acknowledged the authority of the king as given to him by God. The fact that God has laid down the authority there is also evident from the year counting. There is counted according to the gentile rulers of God’s people. They go up “in the seventh year of King Artaxerxes” (Ezra 7:7; Ezra 7:8). It affirms that Israel lives in “the times of the Gentiles” (Luke 21:24) that came when God gave Nebuchadnezzar dominion over the world (Daniel 2:37-38).
The king has allowed Ezra to go to Israel, for God has worked his heart because Ezra’s desire matches His desires. It is good to entrust ourselves to God’s hands. We tend to jump over barriers placed by people on our way. We must learn to wait for God to take away those barriers. The king doesn’t just give him permission to go, but everything he has asked for – see the decree the king gives to Ezra (Ezra 7:11-26).
Ezra is not alone in going up from Babylon. There are other members of God’s people going with him. They are “some of the sons of Israel and some of the priests, the Levites, the singers, the gatekeepers and the temple servants” (Ezra 7:7). This group longs for the land and the city and the house of God. It is possible that through the teaching of Ezra from the Scriptures they have all gotten this longing. They will have become aware by God’s Spirit that in Babylon they cannot be what they are in God’s eyes: His people whom He has chosen to serve Him in the land and in the place He has chosen.
The journey to Jerusalem takes four months (Ezra 7:8-9). That Ezra arrives safely in Jerusalem is thanks to “the good hand of his God upon him” (Ezra 7:9). To this only he attributes every step he is allowed to take forward. This is mentioned a few more times (Ezra 7:28; Ezra 8:18; 22; 31).
Then we see a beautiful and instructive order for being busy with God’s Word (Ezra 7:10). Bible study is not an intellectual, mental activity, but a personal study for one’s own life and to teach the church: 1. It begins in the heart. Ezra has first of all “set his heart to study the law of the LORD”. Setting his heart on it means that he knows spiritual exercise, like a Timothy (1 Timothy 4:16). 2. The second is that he also directed his heart “to practice [it]”. What we have learned from God’s Word, we must first put into practice ourselves. 3. Only then can the third come: “To teach [God’s] statutes and ordinances in Israel”. A good teacher should always be able to point to his own example, as Paul does several times (Acts 20:20; 35; Philippians 3:17; 1 Thessalonians 1:5-6).
Ezra’s service is a service that the returnees need right now. He is not an intellectual investigator of the Scriptures. He is not one who teaches what has not touched his own heart and does not determine his own ways. For example, we can talk about the coming of the Lord without our own lives being shaped by it. Or we may speak of the unity of the body of Christ while in practice acting in a sectarian manner.
Nehemiah 11:20
Introduction
Here the second part of the book begins. The first part is about the rebuilding of the altar and the temple. The second part is about the mission and the work of Ezra personally. After the service of Jeshua and Zerubbabel for the building, now the service of Ezra is needed. His concern is for the “adornment” of the house of the LORD (Ezra 7:27). For this it is necessary that the Word of God be laid upon the heart and conscience of the people. That is what Ezra is going to do.
We are here about sixty years after the dedication of the temple in Ezra 6 and about eighty years after the proclamation of Cyrus in Ezra 1. We are in the midst of a new generation. Here begins a new awakening. God stirs the spirits of a number of Israelites who have stayed in Babylon until now and fills their hearts with the desire to go to Jerusalem. Ezra is their leader as a direct descendant from the line of Pinehas, to whom an eternal priesthood has been promised. Ezra is proof of this (Numbers 25:7-13).
There are two parts in the history of Ezra. The first part describes his journey from Babylon (Ezra 7-8). The second part is about his work in Jerusalem (Ezra 9-10). The circumstances under which he travels and works are normal. He is not accompanied by miracles. We see no unfolding of strength. His sources are the same as we have: the Word of God and the presence of God.
Ezra Goes Up to Jerusalem
The chapter begins with “now after these things” (Ezra 7:1). These are the things that happened in connection with the completion and dedication of the temple in the previous chapter. The book of Ezra does not end with Ezra 6. Darius, who is mentioned in Ezra 5-6, was succeeded by his son Ahasuerus. This is the Ahasuerus of the book of Esther. Ahasuerus was succeeded again by his son Artaxerxes. We also meet him in Nehemiah 2, about thirteen years later (Nehemiah 2:1).
God continues in His goodness to watch over His people in spite of their unfaithfulness and failure. He does so even if they are only a small remnant that has escaped decay by His grace, but forgets that grace and becomes unfaithful again. He stirs Ezra’s heart to think of the remnant in Jerusalem. The people have no need of power, for that power has been given by God to others. They need the knowledge of His will and ordinances, of His thoughts in His Word (Ezra 7:25).
The genealogy of Ezra, with its length of sixteen ancestors, is unique in the Old Testament. A number of names are known from the history of Israel. “Zadok” (Ezra 7:2) is praised for his faithfulness, “Pinehas” (Ezra 7:5) for his zeal. “Aaron” (Ezra 7:5) is a type of Christ, the source of true service.
This Ezra (meaning ‘help’), whose genealogy shows that he is a priest, goes up from Babylon (Ezra 7:6). Apart from being a priest – which he is by birth – he is also “a scribe skilled in the law of Moses”. This is not by birth, but by diligent study of the Scriptures. He is skilled in the law of Moses, from which the people have deviated. The law must now be brought back into the light. His study of the Scriptures has awakened in him the desire to serve God’s people with it.
Ezra has asked the king to go to Jerusalem. With this he has acknowledged the authority of the king as given to him by God. The fact that God has laid down the authority there is also evident from the year counting. There is counted according to the gentile rulers of God’s people. They go up “in the seventh year of King Artaxerxes” (Ezra 7:7; Ezra 7:8). It affirms that Israel lives in “the times of the Gentiles” (Luke 21:24) that came when God gave Nebuchadnezzar dominion over the world (Daniel 2:37-38).
The king has allowed Ezra to go to Israel, for God has worked his heart because Ezra’s desire matches His desires. It is good to entrust ourselves to God’s hands. We tend to jump over barriers placed by people on our way. We must learn to wait for God to take away those barriers. The king doesn’t just give him permission to go, but everything he has asked for – see the decree the king gives to Ezra (Ezra 7:11-26).
Ezra is not alone in going up from Babylon. There are other members of God’s people going with him. They are “some of the sons of Israel and some of the priests, the Levites, the singers, the gatekeepers and the temple servants” (Ezra 7:7). This group longs for the land and the city and the house of God. It is possible that through the teaching of Ezra from the Scriptures they have all gotten this longing. They will have become aware by God’s Spirit that in Babylon they cannot be what they are in God’s eyes: His people whom He has chosen to serve Him in the land and in the place He has chosen.
The journey to Jerusalem takes four months (Ezra 7:8-9). That Ezra arrives safely in Jerusalem is thanks to “the good hand of his God upon him” (Ezra 7:9). To this only he attributes every step he is allowed to take forward. This is mentioned a few more times (Ezra 7:28; Ezra 8:18; 22; 31).
Then we see a beautiful and instructive order for being busy with God’s Word (Ezra 7:10). Bible study is not an intellectual, mental activity, but a personal study for one’s own life and to teach the church: 1. It begins in the heart. Ezra has first of all “set his heart to study the law of the LORD”. Setting his heart on it means that he knows spiritual exercise, like a Timothy (1 Timothy 4:16). 2. The second is that he also directed his heart “to practice [it]”. What we have learned from God’s Word, we must first put into practice ourselves. 3. Only then can the third come: “To teach [God’s] statutes and ordinances in Israel”. A good teacher should always be able to point to his own example, as Paul does several times (Acts 20:20; 35; Philippians 3:17; 1 Thessalonians 1:5-6).
Ezra’s service is a service that the returnees need right now. He is not an intellectual investigator of the Scriptures. He is not one who teaches what has not touched his own heart and does not determine his own ways. For example, we can talk about the coming of the Lord without our own lives being shaped by it. Or we may speak of the unity of the body of Christ while in practice acting in a sectarian manner.
Nehemiah 11:21
Introduction
Here the second part of the book begins. The first part is about the rebuilding of the altar and the temple. The second part is about the mission and the work of Ezra personally. After the service of Jeshua and Zerubbabel for the building, now the service of Ezra is needed. His concern is for the “adornment” of the house of the LORD (Ezra 7:27). For this it is necessary that the Word of God be laid upon the heart and conscience of the people. That is what Ezra is going to do.
We are here about sixty years after the dedication of the temple in Ezra 6 and about eighty years after the proclamation of Cyrus in Ezra 1. We are in the midst of a new generation. Here begins a new awakening. God stirs the spirits of a number of Israelites who have stayed in Babylon until now and fills their hearts with the desire to go to Jerusalem. Ezra is their leader as a direct descendant from the line of Pinehas, to whom an eternal priesthood has been promised. Ezra is proof of this (Numbers 25:7-13).
There are two parts in the history of Ezra. The first part describes his journey from Babylon (Ezra 7-8). The second part is about his work in Jerusalem (Ezra 9-10). The circumstances under which he travels and works are normal. He is not accompanied by miracles. We see no unfolding of strength. His sources are the same as we have: the Word of God and the presence of God.
Ezra Goes Up to Jerusalem
The chapter begins with “now after these things” (Ezra 7:1). These are the things that happened in connection with the completion and dedication of the temple in the previous chapter. The book of Ezra does not end with Ezra 6. Darius, who is mentioned in Ezra 5-6, was succeeded by his son Ahasuerus. This is the Ahasuerus of the book of Esther. Ahasuerus was succeeded again by his son Artaxerxes. We also meet him in Nehemiah 2, about thirteen years later (Nehemiah 2:1).
God continues in His goodness to watch over His people in spite of their unfaithfulness and failure. He does so even if they are only a small remnant that has escaped decay by His grace, but forgets that grace and becomes unfaithful again. He stirs Ezra’s heart to think of the remnant in Jerusalem. The people have no need of power, for that power has been given by God to others. They need the knowledge of His will and ordinances, of His thoughts in His Word (Ezra 7:25).
The genealogy of Ezra, with its length of sixteen ancestors, is unique in the Old Testament. A number of names are known from the history of Israel. “Zadok” (Ezra 7:2) is praised for his faithfulness, “Pinehas” (Ezra 7:5) for his zeal. “Aaron” (Ezra 7:5) is a type of Christ, the source of true service.
This Ezra (meaning ‘help’), whose genealogy shows that he is a priest, goes up from Babylon (Ezra 7:6). Apart from being a priest – which he is by birth – he is also “a scribe skilled in the law of Moses”. This is not by birth, but by diligent study of the Scriptures. He is skilled in the law of Moses, from which the people have deviated. The law must now be brought back into the light. His study of the Scriptures has awakened in him the desire to serve God’s people with it.
Ezra has asked the king to go to Jerusalem. With this he has acknowledged the authority of the king as given to him by God. The fact that God has laid down the authority there is also evident from the year counting. There is counted according to the gentile rulers of God’s people. They go up “in the seventh year of King Artaxerxes” (Ezra 7:7; Ezra 7:8). It affirms that Israel lives in “the times of the Gentiles” (Luke 21:24) that came when God gave Nebuchadnezzar dominion over the world (Daniel 2:37-38).
The king has allowed Ezra to go to Israel, for God has worked his heart because Ezra’s desire matches His desires. It is good to entrust ourselves to God’s hands. We tend to jump over barriers placed by people on our way. We must learn to wait for God to take away those barriers. The king doesn’t just give him permission to go, but everything he has asked for – see the decree the king gives to Ezra (Ezra 7:11-26).
Ezra is not alone in going up from Babylon. There are other members of God’s people going with him. They are “some of the sons of Israel and some of the priests, the Levites, the singers, the gatekeepers and the temple servants” (Ezra 7:7). This group longs for the land and the city and the house of God. It is possible that through the teaching of Ezra from the Scriptures they have all gotten this longing. They will have become aware by God’s Spirit that in Babylon they cannot be what they are in God’s eyes: His people whom He has chosen to serve Him in the land and in the place He has chosen.
The journey to Jerusalem takes four months (Ezra 7:8-9). That Ezra arrives safely in Jerusalem is thanks to “the good hand of his God upon him” (Ezra 7:9). To this only he attributes every step he is allowed to take forward. This is mentioned a few more times (Ezra 7:28; Ezra 8:18; 22; 31).
Then we see a beautiful and instructive order for being busy with God’s Word (Ezra 7:10). Bible study is not an intellectual, mental activity, but a personal study for one’s own life and to teach the church: 1. It begins in the heart. Ezra has first of all “set his heart to study the law of the LORD”. Setting his heart on it means that he knows spiritual exercise, like a Timothy (1 Timothy 4:16). 2. The second is that he also directed his heart “to practice [it]”. What we have learned from God’s Word, we must first put into practice ourselves. 3. Only then can the third come: “To teach [God’s] statutes and ordinances in Israel”. A good teacher should always be able to point to his own example, as Paul does several times (Acts 20:20; 35; Philippians 3:17; 1 Thessalonians 1:5-6).
Ezra’s service is a service that the returnees need right now. He is not an intellectual investigator of the Scriptures. He is not one who teaches what has not touched his own heart and does not determine his own ways. For example, we can talk about the coming of the Lord without our own lives being shaped by it. Or we may speak of the unity of the body of Christ while in practice acting in a sectarian manner.
Nehemiah 11:22
Introduction
Here the second part of the book begins. The first part is about the rebuilding of the altar and the temple. The second part is about the mission and the work of Ezra personally. After the service of Jeshua and Zerubbabel for the building, now the service of Ezra is needed. His concern is for the “adornment” of the house of the LORD (Ezra 7:27). For this it is necessary that the Word of God be laid upon the heart and conscience of the people. That is what Ezra is going to do.
We are here about sixty years after the dedication of the temple in Ezra 6 and about eighty years after the proclamation of Cyrus in Ezra 1. We are in the midst of a new generation. Here begins a new awakening. God stirs the spirits of a number of Israelites who have stayed in Babylon until now and fills their hearts with the desire to go to Jerusalem. Ezra is their leader as a direct descendant from the line of Pinehas, to whom an eternal priesthood has been promised. Ezra is proof of this (Numbers 25:7-13).
There are two parts in the history of Ezra. The first part describes his journey from Babylon (Ezra 7-8). The second part is about his work in Jerusalem (Ezra 9-10). The circumstances under which he travels and works are normal. He is not accompanied by miracles. We see no unfolding of strength. His sources are the same as we have: the Word of God and the presence of God.
Ezra Goes Up to Jerusalem
The chapter begins with “now after these things” (Ezra 7:1). These are the things that happened in connection with the completion and dedication of the temple in the previous chapter. The book of Ezra does not end with Ezra 6. Darius, who is mentioned in Ezra 5-6, was succeeded by his son Ahasuerus. This is the Ahasuerus of the book of Esther. Ahasuerus was succeeded again by his son Artaxerxes. We also meet him in Nehemiah 2, about thirteen years later (Nehemiah 2:1).
God continues in His goodness to watch over His people in spite of their unfaithfulness and failure. He does so even if they are only a small remnant that has escaped decay by His grace, but forgets that grace and becomes unfaithful again. He stirs Ezra’s heart to think of the remnant in Jerusalem. The people have no need of power, for that power has been given by God to others. They need the knowledge of His will and ordinances, of His thoughts in His Word (Ezra 7:25).
The genealogy of Ezra, with its length of sixteen ancestors, is unique in the Old Testament. A number of names are known from the history of Israel. “Zadok” (Ezra 7:2) is praised for his faithfulness, “Pinehas” (Ezra 7:5) for his zeal. “Aaron” (Ezra 7:5) is a type of Christ, the source of true service.
This Ezra (meaning ‘help’), whose genealogy shows that he is a priest, goes up from Babylon (Ezra 7:6). Apart from being a priest – which he is by birth – he is also “a scribe skilled in the law of Moses”. This is not by birth, but by diligent study of the Scriptures. He is skilled in the law of Moses, from which the people have deviated. The law must now be brought back into the light. His study of the Scriptures has awakened in him the desire to serve God’s people with it.
Ezra has asked the king to go to Jerusalem. With this he has acknowledged the authority of the king as given to him by God. The fact that God has laid down the authority there is also evident from the year counting. There is counted according to the gentile rulers of God’s people. They go up “in the seventh year of King Artaxerxes” (Ezra 7:7; Ezra 7:8). It affirms that Israel lives in “the times of the Gentiles” (Luke 21:24) that came when God gave Nebuchadnezzar dominion over the world (Daniel 2:37-38).
The king has allowed Ezra to go to Israel, for God has worked his heart because Ezra’s desire matches His desires. It is good to entrust ourselves to God’s hands. We tend to jump over barriers placed by people on our way. We must learn to wait for God to take away those barriers. The king doesn’t just give him permission to go, but everything he has asked for – see the decree the king gives to Ezra (Ezra 7:11-26).
Ezra is not alone in going up from Babylon. There are other members of God’s people going with him. They are “some of the sons of Israel and some of the priests, the Levites, the singers, the gatekeepers and the temple servants” (Ezra 7:7). This group longs for the land and the city and the house of God. It is possible that through the teaching of Ezra from the Scriptures they have all gotten this longing. They will have become aware by God’s Spirit that in Babylon they cannot be what they are in God’s eyes: His people whom He has chosen to serve Him in the land and in the place He has chosen.
The journey to Jerusalem takes four months (Ezra 7:8-9). That Ezra arrives safely in Jerusalem is thanks to “the good hand of his God upon him” (Ezra 7:9). To this only he attributes every step he is allowed to take forward. This is mentioned a few more times (Ezra 7:28; Ezra 8:18; 22; 31).
Then we see a beautiful and instructive order for being busy with God’s Word (Ezra 7:10). Bible study is not an intellectual, mental activity, but a personal study for one’s own life and to teach the church: 1. It begins in the heart. Ezra has first of all “set his heart to study the law of the LORD”. Setting his heart on it means that he knows spiritual exercise, like a Timothy (1 Timothy 4:16). 2. The second is that he also directed his heart “to practice [it]”. What we have learned from God’s Word, we must first put into practice ourselves. 3. Only then can the third come: “To teach [God’s] statutes and ordinances in Israel”. A good teacher should always be able to point to his own example, as Paul does several times (Acts 20:20; 35; Philippians 3:17; 1 Thessalonians 1:5-6).
Ezra’s service is a service that the returnees need right now. He is not an intellectual investigator of the Scriptures. He is not one who teaches what has not touched his own heart and does not determine his own ways. For example, we can talk about the coming of the Lord without our own lives being shaped by it. Or we may speak of the unity of the body of Christ while in practice acting in a sectarian manner.
Nehemiah 11:23
The Decree of King Artaxerxes
The king gives a decree to Ezra (Ezra 7:11). It will open the necessary doors for Ezra in Israel to do his service. As an introduction to the decree we read the testimony of the Holy Spirit about Ezra. The Holy Spirit testifies that Ezra has a thorough knowledge of God’s Word. God’s Word is indicated here in two ways. They are “the words of the commandments of the LORD” and they are “His statutes to Israel”. The first emphasizes Him from Whom the words originate and that they are commandments, which requires obedience. The second indicates what their purpose is and for whom they are meant. They are statutes or rules for life given for the good of Israel.
After the testimony of the Holy Spirit the king gives a similar testimony in the opening of his decree (Ezra 7:12). This shows what kind of testimony has gone forth from Ezra in the midst of the heathen world (cf. 1 Thessalonians 4:12a; Colossians 4:5). This is how the king knows him. Artaxerxes seems to have a certain knowledge of God. He calls Him “the God of heaven” (Ezra 7:12; 21; 23), “your God”, i.e. the God of Ezra (Ezra 7:14; 25; 26), “the God of Israel” (Ezra 7:15) and “the God of Jerusalem” (Ezra 7:19).
Ezra is granted the same kind of favor (Ezra 7:13) as before by Cyrus to God’s people in Babylon (Ezra 1:1-4). In this way the Spirit of God once more works a deliverance from a number of members of His people. Here, too, everyone is allowed to go to Jerusalem voluntarily. Whoever wishes to do so, may know that he or she is supported by a command of the king, through which no one will dare to raise obstacles for anyone who wants to go. The opportunity to go is offered, while there is also protection for everyone who goes.
Arthahsasta then turns to Ezra. He points out to Ezra that he and his “seven counselors” (cf. Esther 1:14) send him to Jerusalem “to inquire concerning Judah and Jerusalem according to the law of your God” (Ezra 7:14). Ezra does not go to Judea and Jerusalem to see whether things there correspond to his ideas, but whether the people live in accordance with God’s Word. That Word “is in his hand” and he can hold that up to the people as the norm. How important it is for us that we test everything in God’s church against God’s Word that we possess. Having it in our possession is something more than merely applying it to all situations of our own life and the life of the church.
The king and his counselors also voluntarily give Ezra silver and gold (Ezra 7:15). They give it to Ezra, but it is meant for “the God of Israel, whose dwelling is in Jerusalem”. In addition, Ezra has to add all the silver and gold he can find in the whole region of Babylon, along with the voluntary gifts of the people and the priests (Ezra 7:16). It is all intended “for the house of their God which is in Jerusalem”. It is remarkable how often is spoken about their acting voluntarily in these verses. Any thought of coercion is absent here (cf. 2 Corinthians 9:5-7).
Artaxerxes tells Ezra what to do with the money. He must buy various kinds of offerings with that money “and offer them on the altar of the house of your God which is in Jerusalem” (Ezra 7:17; cf. Deuteronomy 14:24-26). Each time it is emphasized that God desires His people to offer Him offerings in His house. These are now spiritual sacrifices, sacrifices of praise and thanks of which Christ and His work are the contents and which are brought to Him in His spiritual home, the church.
In addition to the prescribed destination of money for offerings, Ezra is free to do with the rest of the money as he sees fit (Ezra 7:18). This does not mean that he can act outside the will of God, for the king adds that it must be “according to the will of your God”. Nor is it prescribed for us in all cases how we should serve God. General rules are given, while there is often individual freedom to give thanks and perform our service after spiritual exercise and testing against God’s Word.
Ezra also has to ensure that everything that has been given to him for the service of God’s house actually ends up there (Ezra 7:19). It determines that what has been given to us is meant to serve God in His house. Our whole life with all that we possess belongs to Him. Everything is available to Him and the service in His house.
It is good to be reminded of this in our time of individualism, in which everyone does what is right in his own eyes. The importance of the house of God, the church of God, must again be seen by us. If the house of God becomes important to us again, we may call upon the unlimited supplies of “royal treasury”. This speaks to us of Christ, “in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). In Him we find everything we need for our service in the house of God, the church of the living God.
Artaxerxes further commands all treasurers in the decree that they must “diligently” do everything Ezra asks of them (Ezra 7:21). He makes clear to the treasurers what kind of man Ezra is by presenting him to them as “Ezra the priest, the scribe of the law of the God of heaven”. Also, Artaxerxes indicates what means and in what quantities can be delivered to him at the request of Ezra (Ezra 7:22).
Artaxerxes tells why everything he has prescribed must be done (Ezra 7:23). For there is a God of heaven Who has a home on earth. Everything that the God of heaven commands with respect to His house must be done accurately. Remarkably, Artaxerxes calls the house of God “the house of the God of heaven”. He thereby acknowledges the exaltedness of God Who dwells on earth. By taking Him into account and honoring Him he ensures “that there will not be wrath against the kingdom of the king and his sons”. If we do as God pleases, God will not only withhold His wrath, but He will bless us.
The king also forbids all those involved in the service in God’s house to “impose tax, tribute or toll” (Ezra 7:24). This means that he makes them protectors of His throne. All that the servants of the house of God receive for their sustenance, the tithes they receive from God’s people, is tax-free. It is entirely for them.
Finally the king says to Ezra that he must “appoint magistrates and judges “ (Ezra 7:25). They are to judge “judge all the people … [even] all those who know the laws of your God”. This means so much that the whole people of God are supposed to know God’s laws. The same is true for God’s people now, for they are also supposed to know God’s Word. God’s Word must be revealed to those who do not know it.
Although the people are supposed to know God’s Word, situations may occur that are contrary to God’s Word. Then justice must be done and an explanation must be given as to why something is contrary to God’s Word. In fact, it is the task of every believer to judge when he sees that something is happening that is contrary to what God has said (cf. 1 Corinthians 6:1-7).
In addition to God’s law, there is also the law of the king (Ezra 7:26). The people not only owe obedience to God, but also to the government placed over them by God on earth. This also applies to us: Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God” (Romans 13:1). Government is also set to exercise punishment when one does not keep the law. Artaxerxes points this out to Ezra and Paul points it out to us (Romans 13:2-4).
Nehemiah 11:24
The Decree of King Artaxerxes
The king gives a decree to Ezra (Ezra 7:11). It will open the necessary doors for Ezra in Israel to do his service. As an introduction to the decree we read the testimony of the Holy Spirit about Ezra. The Holy Spirit testifies that Ezra has a thorough knowledge of God’s Word. God’s Word is indicated here in two ways. They are “the words of the commandments of the LORD” and they are “His statutes to Israel”. The first emphasizes Him from Whom the words originate and that they are commandments, which requires obedience. The second indicates what their purpose is and for whom they are meant. They are statutes or rules for life given for the good of Israel.
After the testimony of the Holy Spirit the king gives a similar testimony in the opening of his decree (Ezra 7:12). This shows what kind of testimony has gone forth from Ezra in the midst of the heathen world (cf. 1 Thessalonians 4:12a; Colossians 4:5). This is how the king knows him. Artaxerxes seems to have a certain knowledge of God. He calls Him “the God of heaven” (Ezra 7:12; 21; 23), “your God”, i.e. the God of Ezra (Ezra 7:14; 25; 26), “the God of Israel” (Ezra 7:15) and “the God of Jerusalem” (Ezra 7:19).
Ezra is granted the same kind of favor (Ezra 7:13) as before by Cyrus to God’s people in Babylon (Ezra 1:1-4). In this way the Spirit of God once more works a deliverance from a number of members of His people. Here, too, everyone is allowed to go to Jerusalem voluntarily. Whoever wishes to do so, may know that he or she is supported by a command of the king, through which no one will dare to raise obstacles for anyone who wants to go. The opportunity to go is offered, while there is also protection for everyone who goes.
Arthahsasta then turns to Ezra. He points out to Ezra that he and his “seven counselors” (cf. Esther 1:14) send him to Jerusalem “to inquire concerning Judah and Jerusalem according to the law of your God” (Ezra 7:14). Ezra does not go to Judea and Jerusalem to see whether things there correspond to his ideas, but whether the people live in accordance with God’s Word. That Word “is in his hand” and he can hold that up to the people as the norm. How important it is for us that we test everything in God’s church against God’s Word that we possess. Having it in our possession is something more than merely applying it to all situations of our own life and the life of the church.
The king and his counselors also voluntarily give Ezra silver and gold (Ezra 7:15). They give it to Ezra, but it is meant for “the God of Israel, whose dwelling is in Jerusalem”. In addition, Ezra has to add all the silver and gold he can find in the whole region of Babylon, along with the voluntary gifts of the people and the priests (Ezra 7:16). It is all intended “for the house of their God which is in Jerusalem”. It is remarkable how often is spoken about their acting voluntarily in these verses. Any thought of coercion is absent here (cf. 2 Corinthians 9:5-7).
Artaxerxes tells Ezra what to do with the money. He must buy various kinds of offerings with that money “and offer them on the altar of the house of your God which is in Jerusalem” (Ezra 7:17; cf. Deuteronomy 14:24-26). Each time it is emphasized that God desires His people to offer Him offerings in His house. These are now spiritual sacrifices, sacrifices of praise and thanks of which Christ and His work are the contents and which are brought to Him in His spiritual home, the church.
In addition to the prescribed destination of money for offerings, Ezra is free to do with the rest of the money as he sees fit (Ezra 7:18). This does not mean that he can act outside the will of God, for the king adds that it must be “according to the will of your God”. Nor is it prescribed for us in all cases how we should serve God. General rules are given, while there is often individual freedom to give thanks and perform our service after spiritual exercise and testing against God’s Word.
Ezra also has to ensure that everything that has been given to him for the service of God’s house actually ends up there (Ezra 7:19). It determines that what has been given to us is meant to serve God in His house. Our whole life with all that we possess belongs to Him. Everything is available to Him and the service in His house.
It is good to be reminded of this in our time of individualism, in which everyone does what is right in his own eyes. The importance of the house of God, the church of God, must again be seen by us. If the house of God becomes important to us again, we may call upon the unlimited supplies of “royal treasury”. This speaks to us of Christ, “in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). In Him we find everything we need for our service in the house of God, the church of the living God.
Artaxerxes further commands all treasurers in the decree that they must “diligently” do everything Ezra asks of them (Ezra 7:21). He makes clear to the treasurers what kind of man Ezra is by presenting him to them as “Ezra the priest, the scribe of the law of the God of heaven”. Also, Artaxerxes indicates what means and in what quantities can be delivered to him at the request of Ezra (Ezra 7:22).
Artaxerxes tells why everything he has prescribed must be done (Ezra 7:23). For there is a God of heaven Who has a home on earth. Everything that the God of heaven commands with respect to His house must be done accurately. Remarkably, Artaxerxes calls the house of God “the house of the God of heaven”. He thereby acknowledges the exaltedness of God Who dwells on earth. By taking Him into account and honoring Him he ensures “that there will not be wrath against the kingdom of the king and his sons”. If we do as God pleases, God will not only withhold His wrath, but He will bless us.
The king also forbids all those involved in the service in God’s house to “impose tax, tribute or toll” (Ezra 7:24). This means that he makes them protectors of His throne. All that the servants of the house of God receive for their sustenance, the tithes they receive from God’s people, is tax-free. It is entirely for them.
Finally the king says to Ezra that he must “appoint magistrates and judges “ (Ezra 7:25). They are to judge “judge all the people … [even] all those who know the laws of your God”. This means so much that the whole people of God are supposed to know God’s laws. The same is true for God’s people now, for they are also supposed to know God’s Word. God’s Word must be revealed to those who do not know it.
Although the people are supposed to know God’s Word, situations may occur that are contrary to God’s Word. Then justice must be done and an explanation must be given as to why something is contrary to God’s Word. In fact, it is the task of every believer to judge when he sees that something is happening that is contrary to what God has said (cf. 1 Corinthians 6:1-7).
In addition to God’s law, there is also the law of the king (Ezra 7:26). The people not only owe obedience to God, but also to the government placed over them by God on earth. This also applies to us: Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God” (Romans 13:1). Government is also set to exercise punishment when one does not keep the law. Artaxerxes points this out to Ezra and Paul points it out to us (Romans 13:2-4).
Nehemiah 11:25
The Decree of King Artaxerxes
The king gives a decree to Ezra (Ezra 7:11). It will open the necessary doors for Ezra in Israel to do his service. As an introduction to the decree we read the testimony of the Holy Spirit about Ezra. The Holy Spirit testifies that Ezra has a thorough knowledge of God’s Word. God’s Word is indicated here in two ways. They are “the words of the commandments of the LORD” and they are “His statutes to Israel”. The first emphasizes Him from Whom the words originate and that they are commandments, which requires obedience. The second indicates what their purpose is and for whom they are meant. They are statutes or rules for life given for the good of Israel.
After the testimony of the Holy Spirit the king gives a similar testimony in the opening of his decree (Ezra 7:12). This shows what kind of testimony has gone forth from Ezra in the midst of the heathen world (cf. 1 Thessalonians 4:12a; Colossians 4:5). This is how the king knows him. Artaxerxes seems to have a certain knowledge of God. He calls Him “the God of heaven” (Ezra 7:12; 21; 23), “your God”, i.e. the God of Ezra (Ezra 7:14; 25; 26), “the God of Israel” (Ezra 7:15) and “the God of Jerusalem” (Ezra 7:19).
Ezra is granted the same kind of favor (Ezra 7:13) as before by Cyrus to God’s people in Babylon (Ezra 1:1-4). In this way the Spirit of God once more works a deliverance from a number of members of His people. Here, too, everyone is allowed to go to Jerusalem voluntarily. Whoever wishes to do so, may know that he or she is supported by a command of the king, through which no one will dare to raise obstacles for anyone who wants to go. The opportunity to go is offered, while there is also protection for everyone who goes.
Arthahsasta then turns to Ezra. He points out to Ezra that he and his “seven counselors” (cf. Esther 1:14) send him to Jerusalem “to inquire concerning Judah and Jerusalem according to the law of your God” (Ezra 7:14). Ezra does not go to Judea and Jerusalem to see whether things there correspond to his ideas, but whether the people live in accordance with God’s Word. That Word “is in his hand” and he can hold that up to the people as the norm. How important it is for us that we test everything in God’s church against God’s Word that we possess. Having it in our possession is something more than merely applying it to all situations of our own life and the life of the church.
The king and his counselors also voluntarily give Ezra silver and gold (Ezra 7:15). They give it to Ezra, but it is meant for “the God of Israel, whose dwelling is in Jerusalem”. In addition, Ezra has to add all the silver and gold he can find in the whole region of Babylon, along with the voluntary gifts of the people and the priests (Ezra 7:16). It is all intended “for the house of their God which is in Jerusalem”. It is remarkable how often is spoken about their acting voluntarily in these verses. Any thought of coercion is absent here (cf. 2 Corinthians 9:5-7).
Artaxerxes tells Ezra what to do with the money. He must buy various kinds of offerings with that money “and offer them on the altar of the house of your God which is in Jerusalem” (Ezra 7:17; cf. Deuteronomy 14:24-26). Each time it is emphasized that God desires His people to offer Him offerings in His house. These are now spiritual sacrifices, sacrifices of praise and thanks of which Christ and His work are the contents and which are brought to Him in His spiritual home, the church.
In addition to the prescribed destination of money for offerings, Ezra is free to do with the rest of the money as he sees fit (Ezra 7:18). This does not mean that he can act outside the will of God, for the king adds that it must be “according to the will of your God”. Nor is it prescribed for us in all cases how we should serve God. General rules are given, while there is often individual freedom to give thanks and perform our service after spiritual exercise and testing against God’s Word.
Ezra also has to ensure that everything that has been given to him for the service of God’s house actually ends up there (Ezra 7:19). It determines that what has been given to us is meant to serve God in His house. Our whole life with all that we possess belongs to Him. Everything is available to Him and the service in His house.
It is good to be reminded of this in our time of individualism, in which everyone does what is right in his own eyes. The importance of the house of God, the church of God, must again be seen by us. If the house of God becomes important to us again, we may call upon the unlimited supplies of “royal treasury”. This speaks to us of Christ, “in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). In Him we find everything we need for our service in the house of God, the church of the living God.
Artaxerxes further commands all treasurers in the decree that they must “diligently” do everything Ezra asks of them (Ezra 7:21). He makes clear to the treasurers what kind of man Ezra is by presenting him to them as “Ezra the priest, the scribe of the law of the God of heaven”. Also, Artaxerxes indicates what means and in what quantities can be delivered to him at the request of Ezra (Ezra 7:22).
Artaxerxes tells why everything he has prescribed must be done (Ezra 7:23). For there is a God of heaven Who has a home on earth. Everything that the God of heaven commands with respect to His house must be done accurately. Remarkably, Artaxerxes calls the house of God “the house of the God of heaven”. He thereby acknowledges the exaltedness of God Who dwells on earth. By taking Him into account and honoring Him he ensures “that there will not be wrath against the kingdom of the king and his sons”. If we do as God pleases, God will not only withhold His wrath, but He will bless us.
The king also forbids all those involved in the service in God’s house to “impose tax, tribute or toll” (Ezra 7:24). This means that he makes them protectors of His throne. All that the servants of the house of God receive for their sustenance, the tithes they receive from God’s people, is tax-free. It is entirely for them.
Finally the king says to Ezra that he must “appoint magistrates and judges “ (Ezra 7:25). They are to judge “judge all the people … [even] all those who know the laws of your God”. This means so much that the whole people of God are supposed to know God’s laws. The same is true for God’s people now, for they are also supposed to know God’s Word. God’s Word must be revealed to those who do not know it.
Although the people are supposed to know God’s Word, situations may occur that are contrary to God’s Word. Then justice must be done and an explanation must be given as to why something is contrary to God’s Word. In fact, it is the task of every believer to judge when he sees that something is happening that is contrary to what God has said (cf. 1 Corinthians 6:1-7).
In addition to God’s law, there is also the law of the king (Ezra 7:26). The people not only owe obedience to God, but also to the government placed over them by God on earth. This also applies to us: Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God” (Romans 13:1). Government is also set to exercise punishment when one does not keep the law. Artaxerxes points this out to Ezra and Paul points it out to us (Romans 13:2-4).
Nehemiah 11:26
The Decree of King Artaxerxes
The king gives a decree to Ezra (Ezra 7:11). It will open the necessary doors for Ezra in Israel to do his service. As an introduction to the decree we read the testimony of the Holy Spirit about Ezra. The Holy Spirit testifies that Ezra has a thorough knowledge of God’s Word. God’s Word is indicated here in two ways. They are “the words of the commandments of the LORD” and they are “His statutes to Israel”. The first emphasizes Him from Whom the words originate and that they are commandments, which requires obedience. The second indicates what their purpose is and for whom they are meant. They are statutes or rules for life given for the good of Israel.
After the testimony of the Holy Spirit the king gives a similar testimony in the opening of his decree (Ezra 7:12). This shows what kind of testimony has gone forth from Ezra in the midst of the heathen world (cf. 1 Thessalonians 4:12a; Colossians 4:5). This is how the king knows him. Artaxerxes seems to have a certain knowledge of God. He calls Him “the God of heaven” (Ezra 7:12; 21; 23), “your God”, i.e. the God of Ezra (Ezra 7:14; 25; 26), “the God of Israel” (Ezra 7:15) and “the God of Jerusalem” (Ezra 7:19).
Ezra is granted the same kind of favor (Ezra 7:13) as before by Cyrus to God’s people in Babylon (Ezra 1:1-4). In this way the Spirit of God once more works a deliverance from a number of members of His people. Here, too, everyone is allowed to go to Jerusalem voluntarily. Whoever wishes to do so, may know that he or she is supported by a command of the king, through which no one will dare to raise obstacles for anyone who wants to go. The opportunity to go is offered, while there is also protection for everyone who goes.
Arthahsasta then turns to Ezra. He points out to Ezra that he and his “seven counselors” (cf. Esther 1:14) send him to Jerusalem “to inquire concerning Judah and Jerusalem according to the law of your God” (Ezra 7:14). Ezra does not go to Judea and Jerusalem to see whether things there correspond to his ideas, but whether the people live in accordance with God’s Word. That Word “is in his hand” and he can hold that up to the people as the norm. How important it is for us that we test everything in God’s church against God’s Word that we possess. Having it in our possession is something more than merely applying it to all situations of our own life and the life of the church.
The king and his counselors also voluntarily give Ezra silver and gold (Ezra 7:15). They give it to Ezra, but it is meant for “the God of Israel, whose dwelling is in Jerusalem”. In addition, Ezra has to add all the silver and gold he can find in the whole region of Babylon, along with the voluntary gifts of the people and the priests (Ezra 7:16). It is all intended “for the house of their God which is in Jerusalem”. It is remarkable how often is spoken about their acting voluntarily in these verses. Any thought of coercion is absent here (cf. 2 Corinthians 9:5-7).
Artaxerxes tells Ezra what to do with the money. He must buy various kinds of offerings with that money “and offer them on the altar of the house of your God which is in Jerusalem” (Ezra 7:17; cf. Deuteronomy 14:24-26). Each time it is emphasized that God desires His people to offer Him offerings in His house. These are now spiritual sacrifices, sacrifices of praise and thanks of which Christ and His work are the contents and which are brought to Him in His spiritual home, the church.
In addition to the prescribed destination of money for offerings, Ezra is free to do with the rest of the money as he sees fit (Ezra 7:18). This does not mean that he can act outside the will of God, for the king adds that it must be “according to the will of your God”. Nor is it prescribed for us in all cases how we should serve God. General rules are given, while there is often individual freedom to give thanks and perform our service after spiritual exercise and testing against God’s Word.
Ezra also has to ensure that everything that has been given to him for the service of God’s house actually ends up there (Ezra 7:19). It determines that what has been given to us is meant to serve God in His house. Our whole life with all that we possess belongs to Him. Everything is available to Him and the service in His house.
It is good to be reminded of this in our time of individualism, in which everyone does what is right in his own eyes. The importance of the house of God, the church of God, must again be seen by us. If the house of God becomes important to us again, we may call upon the unlimited supplies of “royal treasury”. This speaks to us of Christ, “in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). In Him we find everything we need for our service in the house of God, the church of the living God.
Artaxerxes further commands all treasurers in the decree that they must “diligently” do everything Ezra asks of them (Ezra 7:21). He makes clear to the treasurers what kind of man Ezra is by presenting him to them as “Ezra the priest, the scribe of the law of the God of heaven”. Also, Artaxerxes indicates what means and in what quantities can be delivered to him at the request of Ezra (Ezra 7:22).
Artaxerxes tells why everything he has prescribed must be done (Ezra 7:23). For there is a God of heaven Who has a home on earth. Everything that the God of heaven commands with respect to His house must be done accurately. Remarkably, Artaxerxes calls the house of God “the house of the God of heaven”. He thereby acknowledges the exaltedness of God Who dwells on earth. By taking Him into account and honoring Him he ensures “that there will not be wrath against the kingdom of the king and his sons”. If we do as God pleases, God will not only withhold His wrath, but He will bless us.
The king also forbids all those involved in the service in God’s house to “impose tax, tribute or toll” (Ezra 7:24). This means that he makes them protectors of His throne. All that the servants of the house of God receive for their sustenance, the tithes they receive from God’s people, is tax-free. It is entirely for them.
Finally the king says to Ezra that he must “appoint magistrates and judges “ (Ezra 7:25). They are to judge “judge all the people … [even] all those who know the laws of your God”. This means so much that the whole people of God are supposed to know God’s laws. The same is true for God’s people now, for they are also supposed to know God’s Word. God’s Word must be revealed to those who do not know it.
Although the people are supposed to know God’s Word, situations may occur that are contrary to God’s Word. Then justice must be done and an explanation must be given as to why something is contrary to God’s Word. In fact, it is the task of every believer to judge when he sees that something is happening that is contrary to what God has said (cf. 1 Corinthians 6:1-7).
In addition to God’s law, there is also the law of the king (Ezra 7:26). The people not only owe obedience to God, but also to the government placed over them by God on earth. This also applies to us: Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God” (Romans 13:1). Government is also set to exercise punishment when one does not keep the law. Artaxerxes points this out to Ezra and Paul points it out to us (Romans 13:2-4).
Nehemiah 11:27
The Decree of King Artaxerxes
The king gives a decree to Ezra (Ezra 7:11). It will open the necessary doors for Ezra in Israel to do his service. As an introduction to the decree we read the testimony of the Holy Spirit about Ezra. The Holy Spirit testifies that Ezra has a thorough knowledge of God’s Word. God’s Word is indicated here in two ways. They are “the words of the commandments of the LORD” and they are “His statutes to Israel”. The first emphasizes Him from Whom the words originate and that they are commandments, which requires obedience. The second indicates what their purpose is and for whom they are meant. They are statutes or rules for life given for the good of Israel.
After the testimony of the Holy Spirit the king gives a similar testimony in the opening of his decree (Ezra 7:12). This shows what kind of testimony has gone forth from Ezra in the midst of the heathen world (cf. 1 Thessalonians 4:12a; Colossians 4:5). This is how the king knows him. Artaxerxes seems to have a certain knowledge of God. He calls Him “the God of heaven” (Ezra 7:12; 21; 23), “your God”, i.e. the God of Ezra (Ezra 7:14; 25; 26), “the God of Israel” (Ezra 7:15) and “the God of Jerusalem” (Ezra 7:19).
Ezra is granted the same kind of favor (Ezra 7:13) as before by Cyrus to God’s people in Babylon (Ezra 1:1-4). In this way the Spirit of God once more works a deliverance from a number of members of His people. Here, too, everyone is allowed to go to Jerusalem voluntarily. Whoever wishes to do so, may know that he or she is supported by a command of the king, through which no one will dare to raise obstacles for anyone who wants to go. The opportunity to go is offered, while there is also protection for everyone who goes.
Arthahsasta then turns to Ezra. He points out to Ezra that he and his “seven counselors” (cf. Esther 1:14) send him to Jerusalem “to inquire concerning Judah and Jerusalem according to the law of your God” (Ezra 7:14). Ezra does not go to Judea and Jerusalem to see whether things there correspond to his ideas, but whether the people live in accordance with God’s Word. That Word “is in his hand” and he can hold that up to the people as the norm. How important it is for us that we test everything in God’s church against God’s Word that we possess. Having it in our possession is something more than merely applying it to all situations of our own life and the life of the church.
The king and his counselors also voluntarily give Ezra silver and gold (Ezra 7:15). They give it to Ezra, but it is meant for “the God of Israel, whose dwelling is in Jerusalem”. In addition, Ezra has to add all the silver and gold he can find in the whole region of Babylon, along with the voluntary gifts of the people and the priests (Ezra 7:16). It is all intended “for the house of their God which is in Jerusalem”. It is remarkable how often is spoken about their acting voluntarily in these verses. Any thought of coercion is absent here (cf. 2 Corinthians 9:5-7).
Artaxerxes tells Ezra what to do with the money. He must buy various kinds of offerings with that money “and offer them on the altar of the house of your God which is in Jerusalem” (Ezra 7:17; cf. Deuteronomy 14:24-26). Each time it is emphasized that God desires His people to offer Him offerings in His house. These are now spiritual sacrifices, sacrifices of praise and thanks of which Christ and His work are the contents and which are brought to Him in His spiritual home, the church.
In addition to the prescribed destination of money for offerings, Ezra is free to do with the rest of the money as he sees fit (Ezra 7:18). This does not mean that he can act outside the will of God, for the king adds that it must be “according to the will of your God”. Nor is it prescribed for us in all cases how we should serve God. General rules are given, while there is often individual freedom to give thanks and perform our service after spiritual exercise and testing against God’s Word.
Ezra also has to ensure that everything that has been given to him for the service of God’s house actually ends up there (Ezra 7:19). It determines that what has been given to us is meant to serve God in His house. Our whole life with all that we possess belongs to Him. Everything is available to Him and the service in His house.
It is good to be reminded of this in our time of individualism, in which everyone does what is right in his own eyes. The importance of the house of God, the church of God, must again be seen by us. If the house of God becomes important to us again, we may call upon the unlimited supplies of “royal treasury”. This speaks to us of Christ, “in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). In Him we find everything we need for our service in the house of God, the church of the living God.
Artaxerxes further commands all treasurers in the decree that they must “diligently” do everything Ezra asks of them (Ezra 7:21). He makes clear to the treasurers what kind of man Ezra is by presenting him to them as “Ezra the priest, the scribe of the law of the God of heaven”. Also, Artaxerxes indicates what means and in what quantities can be delivered to him at the request of Ezra (Ezra 7:22).
Artaxerxes tells why everything he has prescribed must be done (Ezra 7:23). For there is a God of heaven Who has a home on earth. Everything that the God of heaven commands with respect to His house must be done accurately. Remarkably, Artaxerxes calls the house of God “the house of the God of heaven”. He thereby acknowledges the exaltedness of God Who dwells on earth. By taking Him into account and honoring Him he ensures “that there will not be wrath against the kingdom of the king and his sons”. If we do as God pleases, God will not only withhold His wrath, but He will bless us.
The king also forbids all those involved in the service in God’s house to “impose tax, tribute or toll” (Ezra 7:24). This means that he makes them protectors of His throne. All that the servants of the house of God receive for their sustenance, the tithes they receive from God’s people, is tax-free. It is entirely for them.
Finally the king says to Ezra that he must “appoint magistrates and judges “ (Ezra 7:25). They are to judge “judge all the people … [even] all those who know the laws of your God”. This means so much that the whole people of God are supposed to know God’s laws. The same is true for God’s people now, for they are also supposed to know God’s Word. God’s Word must be revealed to those who do not know it.
Although the people are supposed to know God’s Word, situations may occur that are contrary to God’s Word. Then justice must be done and an explanation must be given as to why something is contrary to God’s Word. In fact, it is the task of every believer to judge when he sees that something is happening that is contrary to what God has said (cf. 1 Corinthians 6:1-7).
In addition to God’s law, there is also the law of the king (Ezra 7:26). The people not only owe obedience to God, but also to the government placed over them by God on earth. This also applies to us: Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God” (Romans 13:1). Government is also set to exercise punishment when one does not keep the law. Artaxerxes points this out to Ezra and Paul points it out to us (Romans 13:2-4).
Nehemiah 11:28
The Decree of King Artaxerxes
The king gives a decree to Ezra (Ezra 7:11). It will open the necessary doors for Ezra in Israel to do his service. As an introduction to the decree we read the testimony of the Holy Spirit about Ezra. The Holy Spirit testifies that Ezra has a thorough knowledge of God’s Word. God’s Word is indicated here in two ways. They are “the words of the commandments of the LORD” and they are “His statutes to Israel”. The first emphasizes Him from Whom the words originate and that they are commandments, which requires obedience. The second indicates what their purpose is and for whom they are meant. They are statutes or rules for life given for the good of Israel.
After the testimony of the Holy Spirit the king gives a similar testimony in the opening of his decree (Ezra 7:12). This shows what kind of testimony has gone forth from Ezra in the midst of the heathen world (cf. 1 Thessalonians 4:12a; Colossians 4:5). This is how the king knows him. Artaxerxes seems to have a certain knowledge of God. He calls Him “the God of heaven” (Ezra 7:12; 21; 23), “your God”, i.e. the God of Ezra (Ezra 7:14; 25; 26), “the God of Israel” (Ezra 7:15) and “the God of Jerusalem” (Ezra 7:19).
Ezra is granted the same kind of favor (Ezra 7:13) as before by Cyrus to God’s people in Babylon (Ezra 1:1-4). In this way the Spirit of God once more works a deliverance from a number of members of His people. Here, too, everyone is allowed to go to Jerusalem voluntarily. Whoever wishes to do so, may know that he or she is supported by a command of the king, through which no one will dare to raise obstacles for anyone who wants to go. The opportunity to go is offered, while there is also protection for everyone who goes.
Arthahsasta then turns to Ezra. He points out to Ezra that he and his “seven counselors” (cf. Esther 1:14) send him to Jerusalem “to inquire concerning Judah and Jerusalem according to the law of your God” (Ezra 7:14). Ezra does not go to Judea and Jerusalem to see whether things there correspond to his ideas, but whether the people live in accordance with God’s Word. That Word “is in his hand” and he can hold that up to the people as the norm. How important it is for us that we test everything in God’s church against God’s Word that we possess. Having it in our possession is something more than merely applying it to all situations of our own life and the life of the church.
The king and his counselors also voluntarily give Ezra silver and gold (Ezra 7:15). They give it to Ezra, but it is meant for “the God of Israel, whose dwelling is in Jerusalem”. In addition, Ezra has to add all the silver and gold he can find in the whole region of Babylon, along with the voluntary gifts of the people and the priests (Ezra 7:16). It is all intended “for the house of their God which is in Jerusalem”. It is remarkable how often is spoken about their acting voluntarily in these verses. Any thought of coercion is absent here (cf. 2 Corinthians 9:5-7).
Artaxerxes tells Ezra what to do with the money. He must buy various kinds of offerings with that money “and offer them on the altar of the house of your God which is in Jerusalem” (Ezra 7:17; cf. Deuteronomy 14:24-26). Each time it is emphasized that God desires His people to offer Him offerings in His house. These are now spiritual sacrifices, sacrifices of praise and thanks of which Christ and His work are the contents and which are brought to Him in His spiritual home, the church.
In addition to the prescribed destination of money for offerings, Ezra is free to do with the rest of the money as he sees fit (Ezra 7:18). This does not mean that he can act outside the will of God, for the king adds that it must be “according to the will of your God”. Nor is it prescribed for us in all cases how we should serve God. General rules are given, while there is often individual freedom to give thanks and perform our service after spiritual exercise and testing against God’s Word.
Ezra also has to ensure that everything that has been given to him for the service of God’s house actually ends up there (Ezra 7:19). It determines that what has been given to us is meant to serve God in His house. Our whole life with all that we possess belongs to Him. Everything is available to Him and the service in His house.
It is good to be reminded of this in our time of individualism, in which everyone does what is right in his own eyes. The importance of the house of God, the church of God, must again be seen by us. If the house of God becomes important to us again, we may call upon the unlimited supplies of “royal treasury”. This speaks to us of Christ, “in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). In Him we find everything we need for our service in the house of God, the church of the living God.
Artaxerxes further commands all treasurers in the decree that they must “diligently” do everything Ezra asks of them (Ezra 7:21). He makes clear to the treasurers what kind of man Ezra is by presenting him to them as “Ezra the priest, the scribe of the law of the God of heaven”. Also, Artaxerxes indicates what means and in what quantities can be delivered to him at the request of Ezra (Ezra 7:22).
Artaxerxes tells why everything he has prescribed must be done (Ezra 7:23). For there is a God of heaven Who has a home on earth. Everything that the God of heaven commands with respect to His house must be done accurately. Remarkably, Artaxerxes calls the house of God “the house of the God of heaven”. He thereby acknowledges the exaltedness of God Who dwells on earth. By taking Him into account and honoring Him he ensures “that there will not be wrath against the kingdom of the king and his sons”. If we do as God pleases, God will not only withhold His wrath, but He will bless us.
The king also forbids all those involved in the service in God’s house to “impose tax, tribute or toll” (Ezra 7:24). This means that he makes them protectors of His throne. All that the servants of the house of God receive for their sustenance, the tithes they receive from God’s people, is tax-free. It is entirely for them.
Finally the king says to Ezra that he must “appoint magistrates and judges “ (Ezra 7:25). They are to judge “judge all the people … [even] all those who know the laws of your God”. This means so much that the whole people of God are supposed to know God’s laws. The same is true for God’s people now, for they are also supposed to know God’s Word. God’s Word must be revealed to those who do not know it.
Although the people are supposed to know God’s Word, situations may occur that are contrary to God’s Word. Then justice must be done and an explanation must be given as to why something is contrary to God’s Word. In fact, it is the task of every believer to judge when he sees that something is happening that is contrary to what God has said (cf. 1 Corinthians 6:1-7).
In addition to God’s law, there is also the law of the king (Ezra 7:26). The people not only owe obedience to God, but also to the government placed over them by God on earth. This also applies to us: Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God” (Romans 13:1). Government is also set to exercise punishment when one does not keep the law. Artaxerxes points this out to Ezra and Paul points it out to us (Romans 13:2-4).
Nehemiah 11:29
The Decree of King Artaxerxes
The king gives a decree to Ezra (Ezra 7:11). It will open the necessary doors for Ezra in Israel to do his service. As an introduction to the decree we read the testimony of the Holy Spirit about Ezra. The Holy Spirit testifies that Ezra has a thorough knowledge of God’s Word. God’s Word is indicated here in two ways. They are “the words of the commandments of the LORD” and they are “His statutes to Israel”. The first emphasizes Him from Whom the words originate and that they are commandments, which requires obedience. The second indicates what their purpose is and for whom they are meant. They are statutes or rules for life given for the good of Israel.
After the testimony of the Holy Spirit the king gives a similar testimony in the opening of his decree (Ezra 7:12). This shows what kind of testimony has gone forth from Ezra in the midst of the heathen world (cf. 1 Thessalonians 4:12a; Colossians 4:5). This is how the king knows him. Artaxerxes seems to have a certain knowledge of God. He calls Him “the God of heaven” (Ezra 7:12; 21; 23), “your God”, i.e. the God of Ezra (Ezra 7:14; 25; 26), “the God of Israel” (Ezra 7:15) and “the God of Jerusalem” (Ezra 7:19).
Ezra is granted the same kind of favor (Ezra 7:13) as before by Cyrus to God’s people in Babylon (Ezra 1:1-4). In this way the Spirit of God once more works a deliverance from a number of members of His people. Here, too, everyone is allowed to go to Jerusalem voluntarily. Whoever wishes to do so, may know that he or she is supported by a command of the king, through which no one will dare to raise obstacles for anyone who wants to go. The opportunity to go is offered, while there is also protection for everyone who goes.
Arthahsasta then turns to Ezra. He points out to Ezra that he and his “seven counselors” (cf. Esther 1:14) send him to Jerusalem “to inquire concerning Judah and Jerusalem according to the law of your God” (Ezra 7:14). Ezra does not go to Judea and Jerusalem to see whether things there correspond to his ideas, but whether the people live in accordance with God’s Word. That Word “is in his hand” and he can hold that up to the people as the norm. How important it is for us that we test everything in God’s church against God’s Word that we possess. Having it in our possession is something more than merely applying it to all situations of our own life and the life of the church.
The king and his counselors also voluntarily give Ezra silver and gold (Ezra 7:15). They give it to Ezra, but it is meant for “the God of Israel, whose dwelling is in Jerusalem”. In addition, Ezra has to add all the silver and gold he can find in the whole region of Babylon, along with the voluntary gifts of the people and the priests (Ezra 7:16). It is all intended “for the house of their God which is in Jerusalem”. It is remarkable how often is spoken about their acting voluntarily in these verses. Any thought of coercion is absent here (cf. 2 Corinthians 9:5-7).
Artaxerxes tells Ezra what to do with the money. He must buy various kinds of offerings with that money “and offer them on the altar of the house of your God which is in Jerusalem” (Ezra 7:17; cf. Deuteronomy 14:24-26). Each time it is emphasized that God desires His people to offer Him offerings in His house. These are now spiritual sacrifices, sacrifices of praise and thanks of which Christ and His work are the contents and which are brought to Him in His spiritual home, the church.
In addition to the prescribed destination of money for offerings, Ezra is free to do with the rest of the money as he sees fit (Ezra 7:18). This does not mean that he can act outside the will of God, for the king adds that it must be “according to the will of your God”. Nor is it prescribed for us in all cases how we should serve God. General rules are given, while there is often individual freedom to give thanks and perform our service after spiritual exercise and testing against God’s Word.
Ezra also has to ensure that everything that has been given to him for the service of God’s house actually ends up there (Ezra 7:19). It determines that what has been given to us is meant to serve God in His house. Our whole life with all that we possess belongs to Him. Everything is available to Him and the service in His house.
It is good to be reminded of this in our time of individualism, in which everyone does what is right in his own eyes. The importance of the house of God, the church of God, must again be seen by us. If the house of God becomes important to us again, we may call upon the unlimited supplies of “royal treasury”. This speaks to us of Christ, “in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). In Him we find everything we need for our service in the house of God, the church of the living God.
Artaxerxes further commands all treasurers in the decree that they must “diligently” do everything Ezra asks of them (Ezra 7:21). He makes clear to the treasurers what kind of man Ezra is by presenting him to them as “Ezra the priest, the scribe of the law of the God of heaven”. Also, Artaxerxes indicates what means and in what quantities can be delivered to him at the request of Ezra (Ezra 7:22).
Artaxerxes tells why everything he has prescribed must be done (Ezra 7:23). For there is a God of heaven Who has a home on earth. Everything that the God of heaven commands with respect to His house must be done accurately. Remarkably, Artaxerxes calls the house of God “the house of the God of heaven”. He thereby acknowledges the exaltedness of God Who dwells on earth. By taking Him into account and honoring Him he ensures “that there will not be wrath against the kingdom of the king and his sons”. If we do as God pleases, God will not only withhold His wrath, but He will bless us.
The king also forbids all those involved in the service in God’s house to “impose tax, tribute or toll” (Ezra 7:24). This means that he makes them protectors of His throne. All that the servants of the house of God receive for their sustenance, the tithes they receive from God’s people, is tax-free. It is entirely for them.
Finally the king says to Ezra that he must “appoint magistrates and judges “ (Ezra 7:25). They are to judge “judge all the people … [even] all those who know the laws of your God”. This means so much that the whole people of God are supposed to know God’s laws. The same is true for God’s people now, for they are also supposed to know God’s Word. God’s Word must be revealed to those who do not know it.
Although the people are supposed to know God’s Word, situations may occur that are contrary to God’s Word. Then justice must be done and an explanation must be given as to why something is contrary to God’s Word. In fact, it is the task of every believer to judge when he sees that something is happening that is contrary to what God has said (cf. 1 Corinthians 6:1-7).
In addition to God’s law, there is also the law of the king (Ezra 7:26). The people not only owe obedience to God, but also to the government placed over them by God on earth. This also applies to us: Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God” (Romans 13:1). Government is also set to exercise punishment when one does not keep the law. Artaxerxes points this out to Ezra and Paul points it out to us (Romans 13:2-4).
Nehemiah 11:30
The Decree of King Artaxerxes
The king gives a decree to Ezra (Ezra 7:11). It will open the necessary doors for Ezra in Israel to do his service. As an introduction to the decree we read the testimony of the Holy Spirit about Ezra. The Holy Spirit testifies that Ezra has a thorough knowledge of God’s Word. God’s Word is indicated here in two ways. They are “the words of the commandments of the LORD” and they are “His statutes to Israel”. The first emphasizes Him from Whom the words originate and that they are commandments, which requires obedience. The second indicates what their purpose is and for whom they are meant. They are statutes or rules for life given for the good of Israel.
After the testimony of the Holy Spirit the king gives a similar testimony in the opening of his decree (Ezra 7:12). This shows what kind of testimony has gone forth from Ezra in the midst of the heathen world (cf. 1 Thessalonians 4:12a; Colossians 4:5). This is how the king knows him. Artaxerxes seems to have a certain knowledge of God. He calls Him “the God of heaven” (Ezra 7:12; 21; 23), “your God”, i.e. the God of Ezra (Ezra 7:14; 25; 26), “the God of Israel” (Ezra 7:15) and “the God of Jerusalem” (Ezra 7:19).
Ezra is granted the same kind of favor (Ezra 7:13) as before by Cyrus to God’s people in Babylon (Ezra 1:1-4). In this way the Spirit of God once more works a deliverance from a number of members of His people. Here, too, everyone is allowed to go to Jerusalem voluntarily. Whoever wishes to do so, may know that he or she is supported by a command of the king, through which no one will dare to raise obstacles for anyone who wants to go. The opportunity to go is offered, while there is also protection for everyone who goes.
Arthahsasta then turns to Ezra. He points out to Ezra that he and his “seven counselors” (cf. Esther 1:14) send him to Jerusalem “to inquire concerning Judah and Jerusalem according to the law of your God” (Ezra 7:14). Ezra does not go to Judea and Jerusalem to see whether things there correspond to his ideas, but whether the people live in accordance with God’s Word. That Word “is in his hand” and he can hold that up to the people as the norm. How important it is for us that we test everything in God’s church against God’s Word that we possess. Having it in our possession is something more than merely applying it to all situations of our own life and the life of the church.
The king and his counselors also voluntarily give Ezra silver and gold (Ezra 7:15). They give it to Ezra, but it is meant for “the God of Israel, whose dwelling is in Jerusalem”. In addition, Ezra has to add all the silver and gold he can find in the whole region of Babylon, along with the voluntary gifts of the people and the priests (Ezra 7:16). It is all intended “for the house of their God which is in Jerusalem”. It is remarkable how often is spoken about their acting voluntarily in these verses. Any thought of coercion is absent here (cf. 2 Corinthians 9:5-7).
Artaxerxes tells Ezra what to do with the money. He must buy various kinds of offerings with that money “and offer them on the altar of the house of your God which is in Jerusalem” (Ezra 7:17; cf. Deuteronomy 14:24-26). Each time it is emphasized that God desires His people to offer Him offerings in His house. These are now spiritual sacrifices, sacrifices of praise and thanks of which Christ and His work are the contents and which are brought to Him in His spiritual home, the church.
In addition to the prescribed destination of money for offerings, Ezra is free to do with the rest of the money as he sees fit (Ezra 7:18). This does not mean that he can act outside the will of God, for the king adds that it must be “according to the will of your God”. Nor is it prescribed for us in all cases how we should serve God. General rules are given, while there is often individual freedom to give thanks and perform our service after spiritual exercise and testing against God’s Word.
Ezra also has to ensure that everything that has been given to him for the service of God’s house actually ends up there (Ezra 7:19). It determines that what has been given to us is meant to serve God in His house. Our whole life with all that we possess belongs to Him. Everything is available to Him and the service in His house.
It is good to be reminded of this in our time of individualism, in which everyone does what is right in his own eyes. The importance of the house of God, the church of God, must again be seen by us. If the house of God becomes important to us again, we may call upon the unlimited supplies of “royal treasury”. This speaks to us of Christ, “in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). In Him we find everything we need for our service in the house of God, the church of the living God.
Artaxerxes further commands all treasurers in the decree that they must “diligently” do everything Ezra asks of them (Ezra 7:21). He makes clear to the treasurers what kind of man Ezra is by presenting him to them as “Ezra the priest, the scribe of the law of the God of heaven”. Also, Artaxerxes indicates what means and in what quantities can be delivered to him at the request of Ezra (Ezra 7:22).
Artaxerxes tells why everything he has prescribed must be done (Ezra 7:23). For there is a God of heaven Who has a home on earth. Everything that the God of heaven commands with respect to His house must be done accurately. Remarkably, Artaxerxes calls the house of God “the house of the God of heaven”. He thereby acknowledges the exaltedness of God Who dwells on earth. By taking Him into account and honoring Him he ensures “that there will not be wrath against the kingdom of the king and his sons”. If we do as God pleases, God will not only withhold His wrath, but He will bless us.
The king also forbids all those involved in the service in God’s house to “impose tax, tribute or toll” (Ezra 7:24). This means that he makes them protectors of His throne. All that the servants of the house of God receive for their sustenance, the tithes they receive from God’s people, is tax-free. It is entirely for them.
Finally the king says to Ezra that he must “appoint magistrates and judges “ (Ezra 7:25). They are to judge “judge all the people … [even] all those who know the laws of your God”. This means so much that the whole people of God are supposed to know God’s laws. The same is true for God’s people now, for they are also supposed to know God’s Word. God’s Word must be revealed to those who do not know it.
Although the people are supposed to know God’s Word, situations may occur that are contrary to God’s Word. Then justice must be done and an explanation must be given as to why something is contrary to God’s Word. In fact, it is the task of every believer to judge when he sees that something is happening that is contrary to what God has said (cf. 1 Corinthians 6:1-7).
In addition to God’s law, there is also the law of the king (Ezra 7:26). The people not only owe obedience to God, but also to the government placed over them by God on earth. This also applies to us: Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God” (Romans 13:1). Government is also set to exercise punishment when one does not keep the law. Artaxerxes points this out to Ezra and Paul points it out to us (Romans 13:2-4).
Nehemiah 11:31
The Decree of King Artaxerxes
The king gives a decree to Ezra (Ezra 7:11). It will open the necessary doors for Ezra in Israel to do his service. As an introduction to the decree we read the testimony of the Holy Spirit about Ezra. The Holy Spirit testifies that Ezra has a thorough knowledge of God’s Word. God’s Word is indicated here in two ways. They are “the words of the commandments of the LORD” and they are “His statutes to Israel”. The first emphasizes Him from Whom the words originate and that they are commandments, which requires obedience. The second indicates what their purpose is and for whom they are meant. They are statutes or rules for life given for the good of Israel.
After the testimony of the Holy Spirit the king gives a similar testimony in the opening of his decree (Ezra 7:12). This shows what kind of testimony has gone forth from Ezra in the midst of the heathen world (cf. 1 Thessalonians 4:12a; Colossians 4:5). This is how the king knows him. Artaxerxes seems to have a certain knowledge of God. He calls Him “the God of heaven” (Ezra 7:12; 21; 23), “your God”, i.e. the God of Ezra (Ezra 7:14; 25; 26), “the God of Israel” (Ezra 7:15) and “the God of Jerusalem” (Ezra 7:19).
Ezra is granted the same kind of favor (Ezra 7:13) as before by Cyrus to God’s people in Babylon (Ezra 1:1-4). In this way the Spirit of God once more works a deliverance from a number of members of His people. Here, too, everyone is allowed to go to Jerusalem voluntarily. Whoever wishes to do so, may know that he or she is supported by a command of the king, through which no one will dare to raise obstacles for anyone who wants to go. The opportunity to go is offered, while there is also protection for everyone who goes.
Arthahsasta then turns to Ezra. He points out to Ezra that he and his “seven counselors” (cf. Esther 1:14) send him to Jerusalem “to inquire concerning Judah and Jerusalem according to the law of your God” (Ezra 7:14). Ezra does not go to Judea and Jerusalem to see whether things there correspond to his ideas, but whether the people live in accordance with God’s Word. That Word “is in his hand” and he can hold that up to the people as the norm. How important it is for us that we test everything in God’s church against God’s Word that we possess. Having it in our possession is something more than merely applying it to all situations of our own life and the life of the church.
The king and his counselors also voluntarily give Ezra silver and gold (Ezra 7:15). They give it to Ezra, but it is meant for “the God of Israel, whose dwelling is in Jerusalem”. In addition, Ezra has to add all the silver and gold he can find in the whole region of Babylon, along with the voluntary gifts of the people and the priests (Ezra 7:16). It is all intended “for the house of their God which is in Jerusalem”. It is remarkable how often is spoken about their acting voluntarily in these verses. Any thought of coercion is absent here (cf. 2 Corinthians 9:5-7).
Artaxerxes tells Ezra what to do with the money. He must buy various kinds of offerings with that money “and offer them on the altar of the house of your God which is in Jerusalem” (Ezra 7:17; cf. Deuteronomy 14:24-26). Each time it is emphasized that God desires His people to offer Him offerings in His house. These are now spiritual sacrifices, sacrifices of praise and thanks of which Christ and His work are the contents and which are brought to Him in His spiritual home, the church.
In addition to the prescribed destination of money for offerings, Ezra is free to do with the rest of the money as he sees fit (Ezra 7:18). This does not mean that he can act outside the will of God, for the king adds that it must be “according to the will of your God”. Nor is it prescribed for us in all cases how we should serve God. General rules are given, while there is often individual freedom to give thanks and perform our service after spiritual exercise and testing against God’s Word.
Ezra also has to ensure that everything that has been given to him for the service of God’s house actually ends up there (Ezra 7:19). It determines that what has been given to us is meant to serve God in His house. Our whole life with all that we possess belongs to Him. Everything is available to Him and the service in His house.
It is good to be reminded of this in our time of individualism, in which everyone does what is right in his own eyes. The importance of the house of God, the church of God, must again be seen by us. If the house of God becomes important to us again, we may call upon the unlimited supplies of “royal treasury”. This speaks to us of Christ, “in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). In Him we find everything we need for our service in the house of God, the church of the living God.
Artaxerxes further commands all treasurers in the decree that they must “diligently” do everything Ezra asks of them (Ezra 7:21). He makes clear to the treasurers what kind of man Ezra is by presenting him to them as “Ezra the priest, the scribe of the law of the God of heaven”. Also, Artaxerxes indicates what means and in what quantities can be delivered to him at the request of Ezra (Ezra 7:22).
Artaxerxes tells why everything he has prescribed must be done (Ezra 7:23). For there is a God of heaven Who has a home on earth. Everything that the God of heaven commands with respect to His house must be done accurately. Remarkably, Artaxerxes calls the house of God “the house of the God of heaven”. He thereby acknowledges the exaltedness of God Who dwells on earth. By taking Him into account and honoring Him he ensures “that there will not be wrath against the kingdom of the king and his sons”. If we do as God pleases, God will not only withhold His wrath, but He will bless us.
The king also forbids all those involved in the service in God’s house to “impose tax, tribute or toll” (Ezra 7:24). This means that he makes them protectors of His throne. All that the servants of the house of God receive for their sustenance, the tithes they receive from God’s people, is tax-free. It is entirely for them.
Finally the king says to Ezra that he must “appoint magistrates and judges “ (Ezra 7:25). They are to judge “judge all the people … [even] all those who know the laws of your God”. This means so much that the whole people of God are supposed to know God’s laws. The same is true for God’s people now, for they are also supposed to know God’s Word. God’s Word must be revealed to those who do not know it.
Although the people are supposed to know God’s Word, situations may occur that are contrary to God’s Word. Then justice must be done and an explanation must be given as to why something is contrary to God’s Word. In fact, it is the task of every believer to judge when he sees that something is happening that is contrary to what God has said (cf. 1 Corinthians 6:1-7).
In addition to God’s law, there is also the law of the king (Ezra 7:26). The people not only owe obedience to God, but also to the government placed over them by God on earth. This also applies to us: Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God” (Romans 13:1). Government is also set to exercise punishment when one does not keep the law. Artaxerxes points this out to Ezra and Paul points it out to us (Romans 13:2-4).
Nehemiah 11:32
The Decree of King Artaxerxes
The king gives a decree to Ezra (Ezra 7:11). It will open the necessary doors for Ezra in Israel to do his service. As an introduction to the decree we read the testimony of the Holy Spirit about Ezra. The Holy Spirit testifies that Ezra has a thorough knowledge of God’s Word. God’s Word is indicated here in two ways. They are “the words of the commandments of the LORD” and they are “His statutes to Israel”. The first emphasizes Him from Whom the words originate and that they are commandments, which requires obedience. The second indicates what their purpose is and for whom they are meant. They are statutes or rules for life given for the good of Israel.
After the testimony of the Holy Spirit the king gives a similar testimony in the opening of his decree (Ezra 7:12). This shows what kind of testimony has gone forth from Ezra in the midst of the heathen world (cf. 1 Thessalonians 4:12a; Colossians 4:5). This is how the king knows him. Artaxerxes seems to have a certain knowledge of God. He calls Him “the God of heaven” (Ezra 7:12; 21; 23), “your God”, i.e. the God of Ezra (Ezra 7:14; 25; 26), “the God of Israel” (Ezra 7:15) and “the God of Jerusalem” (Ezra 7:19).
Ezra is granted the same kind of favor (Ezra 7:13) as before by Cyrus to God’s people in Babylon (Ezra 1:1-4). In this way the Spirit of God once more works a deliverance from a number of members of His people. Here, too, everyone is allowed to go to Jerusalem voluntarily. Whoever wishes to do so, may know that he or she is supported by a command of the king, through which no one will dare to raise obstacles for anyone who wants to go. The opportunity to go is offered, while there is also protection for everyone who goes.
Arthahsasta then turns to Ezra. He points out to Ezra that he and his “seven counselors” (cf. Esther 1:14) send him to Jerusalem “to inquire concerning Judah and Jerusalem according to the law of your God” (Ezra 7:14). Ezra does not go to Judea and Jerusalem to see whether things there correspond to his ideas, but whether the people live in accordance with God’s Word. That Word “is in his hand” and he can hold that up to the people as the norm. How important it is for us that we test everything in God’s church against God’s Word that we possess. Having it in our possession is something more than merely applying it to all situations of our own life and the life of the church.
The king and his counselors also voluntarily give Ezra silver and gold (Ezra 7:15). They give it to Ezra, but it is meant for “the God of Israel, whose dwelling is in Jerusalem”. In addition, Ezra has to add all the silver and gold he can find in the whole region of Babylon, along with the voluntary gifts of the people and the priests (Ezra 7:16). It is all intended “for the house of their God which is in Jerusalem”. It is remarkable how often is spoken about their acting voluntarily in these verses. Any thought of coercion is absent here (cf. 2 Corinthians 9:5-7).
Artaxerxes tells Ezra what to do with the money. He must buy various kinds of offerings with that money “and offer them on the altar of the house of your God which is in Jerusalem” (Ezra 7:17; cf. Deuteronomy 14:24-26). Each time it is emphasized that God desires His people to offer Him offerings in His house. These are now spiritual sacrifices, sacrifices of praise and thanks of which Christ and His work are the contents and which are brought to Him in His spiritual home, the church.
In addition to the prescribed destination of money for offerings, Ezra is free to do with the rest of the money as he sees fit (Ezra 7:18). This does not mean that he can act outside the will of God, for the king adds that it must be “according to the will of your God”. Nor is it prescribed for us in all cases how we should serve God. General rules are given, while there is often individual freedom to give thanks and perform our service after spiritual exercise and testing against God’s Word.
Ezra also has to ensure that everything that has been given to him for the service of God’s house actually ends up there (Ezra 7:19). It determines that what has been given to us is meant to serve God in His house. Our whole life with all that we possess belongs to Him. Everything is available to Him and the service in His house.
It is good to be reminded of this in our time of individualism, in which everyone does what is right in his own eyes. The importance of the house of God, the church of God, must again be seen by us. If the house of God becomes important to us again, we may call upon the unlimited supplies of “royal treasury”. This speaks to us of Christ, “in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). In Him we find everything we need for our service in the house of God, the church of the living God.
Artaxerxes further commands all treasurers in the decree that they must “diligently” do everything Ezra asks of them (Ezra 7:21). He makes clear to the treasurers what kind of man Ezra is by presenting him to them as “Ezra the priest, the scribe of the law of the God of heaven”. Also, Artaxerxes indicates what means and in what quantities can be delivered to him at the request of Ezra (Ezra 7:22).
Artaxerxes tells why everything he has prescribed must be done (Ezra 7:23). For there is a God of heaven Who has a home on earth. Everything that the God of heaven commands with respect to His house must be done accurately. Remarkably, Artaxerxes calls the house of God “the house of the God of heaven”. He thereby acknowledges the exaltedness of God Who dwells on earth. By taking Him into account and honoring Him he ensures “that there will not be wrath against the kingdom of the king and his sons”. If we do as God pleases, God will not only withhold His wrath, but He will bless us.
The king also forbids all those involved in the service in God’s house to “impose tax, tribute or toll” (Ezra 7:24). This means that he makes them protectors of His throne. All that the servants of the house of God receive for their sustenance, the tithes they receive from God’s people, is tax-free. It is entirely for them.
Finally the king says to Ezra that he must “appoint magistrates and judges “ (Ezra 7:25). They are to judge “judge all the people … [even] all those who know the laws of your God”. This means so much that the whole people of God are supposed to know God’s laws. The same is true for God’s people now, for they are also supposed to know God’s Word. God’s Word must be revealed to those who do not know it.
Although the people are supposed to know God’s Word, situations may occur that are contrary to God’s Word. Then justice must be done and an explanation must be given as to why something is contrary to God’s Word. In fact, it is the task of every believer to judge when he sees that something is happening that is contrary to what God has said (cf. 1 Corinthians 6:1-7).
In addition to God’s law, there is also the law of the king (Ezra 7:26). The people not only owe obedience to God, but also to the government placed over them by God on earth. This also applies to us: Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God” (Romans 13:1). Government is also set to exercise punishment when one does not keep the law. Artaxerxes points this out to Ezra and Paul points it out to us (Romans 13:2-4).
Nehemiah 11:33
The Decree of King Artaxerxes
The king gives a decree to Ezra (Ezra 7:11). It will open the necessary doors for Ezra in Israel to do his service. As an introduction to the decree we read the testimony of the Holy Spirit about Ezra. The Holy Spirit testifies that Ezra has a thorough knowledge of God’s Word. God’s Word is indicated here in two ways. They are “the words of the commandments of the LORD” and they are “His statutes to Israel”. The first emphasizes Him from Whom the words originate and that they are commandments, which requires obedience. The second indicates what their purpose is and for whom they are meant. They are statutes or rules for life given for the good of Israel.
After the testimony of the Holy Spirit the king gives a similar testimony in the opening of his decree (Ezra 7:12). This shows what kind of testimony has gone forth from Ezra in the midst of the heathen world (cf. 1 Thessalonians 4:12a; Colossians 4:5). This is how the king knows him. Artaxerxes seems to have a certain knowledge of God. He calls Him “the God of heaven” (Ezra 7:12; 21; 23), “your God”, i.e. the God of Ezra (Ezra 7:14; 25; 26), “the God of Israel” (Ezra 7:15) and “the God of Jerusalem” (Ezra 7:19).
Ezra is granted the same kind of favor (Ezra 7:13) as before by Cyrus to God’s people in Babylon (Ezra 1:1-4). In this way the Spirit of God once more works a deliverance from a number of members of His people. Here, too, everyone is allowed to go to Jerusalem voluntarily. Whoever wishes to do so, may know that he or she is supported by a command of the king, through which no one will dare to raise obstacles for anyone who wants to go. The opportunity to go is offered, while there is also protection for everyone who goes.
Arthahsasta then turns to Ezra. He points out to Ezra that he and his “seven counselors” (cf. Esther 1:14) send him to Jerusalem “to inquire concerning Judah and Jerusalem according to the law of your God” (Ezra 7:14). Ezra does not go to Judea and Jerusalem to see whether things there correspond to his ideas, but whether the people live in accordance with God’s Word. That Word “is in his hand” and he can hold that up to the people as the norm. How important it is for us that we test everything in God’s church against God’s Word that we possess. Having it in our possession is something more than merely applying it to all situations of our own life and the life of the church.
The king and his counselors also voluntarily give Ezra silver and gold (Ezra 7:15). They give it to Ezra, but it is meant for “the God of Israel, whose dwelling is in Jerusalem”. In addition, Ezra has to add all the silver and gold he can find in the whole region of Babylon, along with the voluntary gifts of the people and the priests (Ezra 7:16). It is all intended “for the house of their God which is in Jerusalem”. It is remarkable how often is spoken about their acting voluntarily in these verses. Any thought of coercion is absent here (cf. 2 Corinthians 9:5-7).
Artaxerxes tells Ezra what to do with the money. He must buy various kinds of offerings with that money “and offer them on the altar of the house of your God which is in Jerusalem” (Ezra 7:17; cf. Deuteronomy 14:24-26). Each time it is emphasized that God desires His people to offer Him offerings in His house. These are now spiritual sacrifices, sacrifices of praise and thanks of which Christ and His work are the contents and which are brought to Him in His spiritual home, the church.
In addition to the prescribed destination of money for offerings, Ezra is free to do with the rest of the money as he sees fit (Ezra 7:18). This does not mean that he can act outside the will of God, for the king adds that it must be “according to the will of your God”. Nor is it prescribed for us in all cases how we should serve God. General rules are given, while there is often individual freedom to give thanks and perform our service after spiritual exercise and testing against God’s Word.
Ezra also has to ensure that everything that has been given to him for the service of God’s house actually ends up there (Ezra 7:19). It determines that what has been given to us is meant to serve God in His house. Our whole life with all that we possess belongs to Him. Everything is available to Him and the service in His house.
It is good to be reminded of this in our time of individualism, in which everyone does what is right in his own eyes. The importance of the house of God, the church of God, must again be seen by us. If the house of God becomes important to us again, we may call upon the unlimited supplies of “royal treasury”. This speaks to us of Christ, “in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). In Him we find everything we need for our service in the house of God, the church of the living God.
Artaxerxes further commands all treasurers in the decree that they must “diligently” do everything Ezra asks of them (Ezra 7:21). He makes clear to the treasurers what kind of man Ezra is by presenting him to them as “Ezra the priest, the scribe of the law of the God of heaven”. Also, Artaxerxes indicates what means and in what quantities can be delivered to him at the request of Ezra (Ezra 7:22).
Artaxerxes tells why everything he has prescribed must be done (Ezra 7:23). For there is a God of heaven Who has a home on earth. Everything that the God of heaven commands with respect to His house must be done accurately. Remarkably, Artaxerxes calls the house of God “the house of the God of heaven”. He thereby acknowledges the exaltedness of God Who dwells on earth. By taking Him into account and honoring Him he ensures “that there will not be wrath against the kingdom of the king and his sons”. If we do as God pleases, God will not only withhold His wrath, but He will bless us.
The king also forbids all those involved in the service in God’s house to “impose tax, tribute or toll” (Ezra 7:24). This means that he makes them protectors of His throne. All that the servants of the house of God receive for their sustenance, the tithes they receive from God’s people, is tax-free. It is entirely for them.
Finally the king says to Ezra that he must “appoint magistrates and judges “ (Ezra 7:25). They are to judge “judge all the people … [even] all those who know the laws of your God”. This means so much that the whole people of God are supposed to know God’s laws. The same is true for God’s people now, for they are also supposed to know God’s Word. God’s Word must be revealed to those who do not know it.
Although the people are supposed to know God’s Word, situations may occur that are contrary to God’s Word. Then justice must be done and an explanation must be given as to why something is contrary to God’s Word. In fact, it is the task of every believer to judge when he sees that something is happening that is contrary to what God has said (cf. 1 Corinthians 6:1-7).
In addition to God’s law, there is also the law of the king (Ezra 7:26). The people not only owe obedience to God, but also to the government placed over them by God on earth. This also applies to us: Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God” (Romans 13:1). Government is also set to exercise punishment when one does not keep the law. Artaxerxes points this out to Ezra and Paul points it out to us (Romans 13:2-4).
Nehemiah 11:34
The Decree of King Artaxerxes
The king gives a decree to Ezra (Ezra 7:11). It will open the necessary doors for Ezra in Israel to do his service. As an introduction to the decree we read the testimony of the Holy Spirit about Ezra. The Holy Spirit testifies that Ezra has a thorough knowledge of God’s Word. God’s Word is indicated here in two ways. They are “the words of the commandments of the LORD” and they are “His statutes to Israel”. The first emphasizes Him from Whom the words originate and that they are commandments, which requires obedience. The second indicates what their purpose is and for whom they are meant. They are statutes or rules for life given for the good of Israel.
After the testimony of the Holy Spirit the king gives a similar testimony in the opening of his decree (Ezra 7:12). This shows what kind of testimony has gone forth from Ezra in the midst of the heathen world (cf. 1 Thessalonians 4:12a; Colossians 4:5). This is how the king knows him. Artaxerxes seems to have a certain knowledge of God. He calls Him “the God of heaven” (Ezra 7:12; 21; 23), “your God”, i.e. the God of Ezra (Ezra 7:14; 25; 26), “the God of Israel” (Ezra 7:15) and “the God of Jerusalem” (Ezra 7:19).
Ezra is granted the same kind of favor (Ezra 7:13) as before by Cyrus to God’s people in Babylon (Ezra 1:1-4). In this way the Spirit of God once more works a deliverance from a number of members of His people. Here, too, everyone is allowed to go to Jerusalem voluntarily. Whoever wishes to do so, may know that he or she is supported by a command of the king, through which no one will dare to raise obstacles for anyone who wants to go. The opportunity to go is offered, while there is also protection for everyone who goes.
Arthahsasta then turns to Ezra. He points out to Ezra that he and his “seven counselors” (cf. Esther 1:14) send him to Jerusalem “to inquire concerning Judah and Jerusalem according to the law of your God” (Ezra 7:14). Ezra does not go to Judea and Jerusalem to see whether things there correspond to his ideas, but whether the people live in accordance with God’s Word. That Word “is in his hand” and he can hold that up to the people as the norm. How important it is for us that we test everything in God’s church against God’s Word that we possess. Having it in our possession is something more than merely applying it to all situations of our own life and the life of the church.
The king and his counselors also voluntarily give Ezra silver and gold (Ezra 7:15). They give it to Ezra, but it is meant for “the God of Israel, whose dwelling is in Jerusalem”. In addition, Ezra has to add all the silver and gold he can find in the whole region of Babylon, along with the voluntary gifts of the people and the priests (Ezra 7:16). It is all intended “for the house of their God which is in Jerusalem”. It is remarkable how often is spoken about their acting voluntarily in these verses. Any thought of coercion is absent here (cf. 2 Corinthians 9:5-7).
Artaxerxes tells Ezra what to do with the money. He must buy various kinds of offerings with that money “and offer them on the altar of the house of your God which is in Jerusalem” (Ezra 7:17; cf. Deuteronomy 14:24-26). Each time it is emphasized that God desires His people to offer Him offerings in His house. These are now spiritual sacrifices, sacrifices of praise and thanks of which Christ and His work are the contents and which are brought to Him in His spiritual home, the church.
In addition to the prescribed destination of money for offerings, Ezra is free to do with the rest of the money as he sees fit (Ezra 7:18). This does not mean that he can act outside the will of God, for the king adds that it must be “according to the will of your God”. Nor is it prescribed for us in all cases how we should serve God. General rules are given, while there is often individual freedom to give thanks and perform our service after spiritual exercise and testing against God’s Word.
Ezra also has to ensure that everything that has been given to him for the service of God’s house actually ends up there (Ezra 7:19). It determines that what has been given to us is meant to serve God in His house. Our whole life with all that we possess belongs to Him. Everything is available to Him and the service in His house.
It is good to be reminded of this in our time of individualism, in which everyone does what is right in his own eyes. The importance of the house of God, the church of God, must again be seen by us. If the house of God becomes important to us again, we may call upon the unlimited supplies of “royal treasury”. This speaks to us of Christ, “in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). In Him we find everything we need for our service in the house of God, the church of the living God.
Artaxerxes further commands all treasurers in the decree that they must “diligently” do everything Ezra asks of them (Ezra 7:21). He makes clear to the treasurers what kind of man Ezra is by presenting him to them as “Ezra the priest, the scribe of the law of the God of heaven”. Also, Artaxerxes indicates what means and in what quantities can be delivered to him at the request of Ezra (Ezra 7:22).
Artaxerxes tells why everything he has prescribed must be done (Ezra 7:23). For there is a God of heaven Who has a home on earth. Everything that the God of heaven commands with respect to His house must be done accurately. Remarkably, Artaxerxes calls the house of God “the house of the God of heaven”. He thereby acknowledges the exaltedness of God Who dwells on earth. By taking Him into account and honoring Him he ensures “that there will not be wrath against the kingdom of the king and his sons”. If we do as God pleases, God will not only withhold His wrath, but He will bless us.
The king also forbids all those involved in the service in God’s house to “impose tax, tribute or toll” (Ezra 7:24). This means that he makes them protectors of His throne. All that the servants of the house of God receive for their sustenance, the tithes they receive from God’s people, is tax-free. It is entirely for them.
Finally the king says to Ezra that he must “appoint magistrates and judges “ (Ezra 7:25). They are to judge “judge all the people … [even] all those who know the laws of your God”. This means so much that the whole people of God are supposed to know God’s laws. The same is true for God’s people now, for they are also supposed to know God’s Word. God’s Word must be revealed to those who do not know it.
Although the people are supposed to know God’s Word, situations may occur that are contrary to God’s Word. Then justice must be done and an explanation must be given as to why something is contrary to God’s Word. In fact, it is the task of every believer to judge when he sees that something is happening that is contrary to what God has said (cf. 1 Corinthians 6:1-7).
In addition to God’s law, there is also the law of the king (Ezra 7:26). The people not only owe obedience to God, but also to the government placed over them by God on earth. This also applies to us: Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God” (Romans 13:1). Government is also set to exercise punishment when one does not keep the law. Artaxerxes points this out to Ezra and Paul points it out to us (Romans 13:2-4).
Nehemiah 11:35
The Decree of King Artaxerxes
The king gives a decree to Ezra (Ezra 7:11). It will open the necessary doors for Ezra in Israel to do his service. As an introduction to the decree we read the testimony of the Holy Spirit about Ezra. The Holy Spirit testifies that Ezra has a thorough knowledge of God’s Word. God’s Word is indicated here in two ways. They are “the words of the commandments of the LORD” and they are “His statutes to Israel”. The first emphasizes Him from Whom the words originate and that they are commandments, which requires obedience. The second indicates what their purpose is and for whom they are meant. They are statutes or rules for life given for the good of Israel.
After the testimony of the Holy Spirit the king gives a similar testimony in the opening of his decree (Ezra 7:12). This shows what kind of testimony has gone forth from Ezra in the midst of the heathen world (cf. 1 Thessalonians 4:12a; Colossians 4:5). This is how the king knows him. Artaxerxes seems to have a certain knowledge of God. He calls Him “the God of heaven” (Ezra 7:12; 21; 23), “your God”, i.e. the God of Ezra (Ezra 7:14; 25; 26), “the God of Israel” (Ezra 7:15) and “the God of Jerusalem” (Ezra 7:19).
Ezra is granted the same kind of favor (Ezra 7:13) as before by Cyrus to God’s people in Babylon (Ezra 1:1-4). In this way the Spirit of God once more works a deliverance from a number of members of His people. Here, too, everyone is allowed to go to Jerusalem voluntarily. Whoever wishes to do so, may know that he or she is supported by a command of the king, through which no one will dare to raise obstacles for anyone who wants to go. The opportunity to go is offered, while there is also protection for everyone who goes.
Arthahsasta then turns to Ezra. He points out to Ezra that he and his “seven counselors” (cf. Esther 1:14) send him to Jerusalem “to inquire concerning Judah and Jerusalem according to the law of your God” (Ezra 7:14). Ezra does not go to Judea and Jerusalem to see whether things there correspond to his ideas, but whether the people live in accordance with God’s Word. That Word “is in his hand” and he can hold that up to the people as the norm. How important it is for us that we test everything in God’s church against God’s Word that we possess. Having it in our possession is something more than merely applying it to all situations of our own life and the life of the church.
The king and his counselors also voluntarily give Ezra silver and gold (Ezra 7:15). They give it to Ezra, but it is meant for “the God of Israel, whose dwelling is in Jerusalem”. In addition, Ezra has to add all the silver and gold he can find in the whole region of Babylon, along with the voluntary gifts of the people and the priests (Ezra 7:16). It is all intended “for the house of their God which is in Jerusalem”. It is remarkable how often is spoken about their acting voluntarily in these verses. Any thought of coercion is absent here (cf. 2 Corinthians 9:5-7).
Artaxerxes tells Ezra what to do with the money. He must buy various kinds of offerings with that money “and offer them on the altar of the house of your God which is in Jerusalem” (Ezra 7:17; cf. Deuteronomy 14:24-26). Each time it is emphasized that God desires His people to offer Him offerings in His house. These are now spiritual sacrifices, sacrifices of praise and thanks of which Christ and His work are the contents and which are brought to Him in His spiritual home, the church.
In addition to the prescribed destination of money for offerings, Ezra is free to do with the rest of the money as he sees fit (Ezra 7:18). This does not mean that he can act outside the will of God, for the king adds that it must be “according to the will of your God”. Nor is it prescribed for us in all cases how we should serve God. General rules are given, while there is often individual freedom to give thanks and perform our service after spiritual exercise and testing against God’s Word.
Ezra also has to ensure that everything that has been given to him for the service of God’s house actually ends up there (Ezra 7:19). It determines that what has been given to us is meant to serve God in His house. Our whole life with all that we possess belongs to Him. Everything is available to Him and the service in His house.
It is good to be reminded of this in our time of individualism, in which everyone does what is right in his own eyes. The importance of the house of God, the church of God, must again be seen by us. If the house of God becomes important to us again, we may call upon the unlimited supplies of “royal treasury”. This speaks to us of Christ, “in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). In Him we find everything we need for our service in the house of God, the church of the living God.
Artaxerxes further commands all treasurers in the decree that they must “diligently” do everything Ezra asks of them (Ezra 7:21). He makes clear to the treasurers what kind of man Ezra is by presenting him to them as “Ezra the priest, the scribe of the law of the God of heaven”. Also, Artaxerxes indicates what means and in what quantities can be delivered to him at the request of Ezra (Ezra 7:22).
Artaxerxes tells why everything he has prescribed must be done (Ezra 7:23). For there is a God of heaven Who has a home on earth. Everything that the God of heaven commands with respect to His house must be done accurately. Remarkably, Artaxerxes calls the house of God “the house of the God of heaven”. He thereby acknowledges the exaltedness of God Who dwells on earth. By taking Him into account and honoring Him he ensures “that there will not be wrath against the kingdom of the king and his sons”. If we do as God pleases, God will not only withhold His wrath, but He will bless us.
The king also forbids all those involved in the service in God’s house to “impose tax, tribute or toll” (Ezra 7:24). This means that he makes them protectors of His throne. All that the servants of the house of God receive for their sustenance, the tithes they receive from God’s people, is tax-free. It is entirely for them.
Finally the king says to Ezra that he must “appoint magistrates and judges “ (Ezra 7:25). They are to judge “judge all the people … [even] all those who know the laws of your God”. This means so much that the whole people of God are supposed to know God’s laws. The same is true for God’s people now, for they are also supposed to know God’s Word. God’s Word must be revealed to those who do not know it.
Although the people are supposed to know God’s Word, situations may occur that are contrary to God’s Word. Then justice must be done and an explanation must be given as to why something is contrary to God’s Word. In fact, it is the task of every believer to judge when he sees that something is happening that is contrary to what God has said (cf. 1 Corinthians 6:1-7).
In addition to God’s law, there is also the law of the king (Ezra 7:26). The people not only owe obedience to God, but also to the government placed over them by God on earth. This also applies to us: Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God” (Romans 13:1). Government is also set to exercise punishment when one does not keep the law. Artaxerxes points this out to Ezra and Paul points it out to us (Romans 13:2-4).
Nehemiah 11:36
The Decree of King Artaxerxes
The king gives a decree to Ezra (Ezra 7:11). It will open the necessary doors for Ezra in Israel to do his service. As an introduction to the decree we read the testimony of the Holy Spirit about Ezra. The Holy Spirit testifies that Ezra has a thorough knowledge of God’s Word. God’s Word is indicated here in two ways. They are “the words of the commandments of the LORD” and they are “His statutes to Israel”. The first emphasizes Him from Whom the words originate and that they are commandments, which requires obedience. The second indicates what their purpose is and for whom they are meant. They are statutes or rules for life given for the good of Israel.
After the testimony of the Holy Spirit the king gives a similar testimony in the opening of his decree (Ezra 7:12). This shows what kind of testimony has gone forth from Ezra in the midst of the heathen world (cf. 1 Thessalonians 4:12a; Colossians 4:5). This is how the king knows him. Artaxerxes seems to have a certain knowledge of God. He calls Him “the God of heaven” (Ezra 7:12; 21; 23), “your God”, i.e. the God of Ezra (Ezra 7:14; 25; 26), “the God of Israel” (Ezra 7:15) and “the God of Jerusalem” (Ezra 7:19).
Ezra is granted the same kind of favor (Ezra 7:13) as before by Cyrus to God’s people in Babylon (Ezra 1:1-4). In this way the Spirit of God once more works a deliverance from a number of members of His people. Here, too, everyone is allowed to go to Jerusalem voluntarily. Whoever wishes to do so, may know that he or she is supported by a command of the king, through which no one will dare to raise obstacles for anyone who wants to go. The opportunity to go is offered, while there is also protection for everyone who goes.
Arthahsasta then turns to Ezra. He points out to Ezra that he and his “seven counselors” (cf. Esther 1:14) send him to Jerusalem “to inquire concerning Judah and Jerusalem according to the law of your God” (Ezra 7:14). Ezra does not go to Judea and Jerusalem to see whether things there correspond to his ideas, but whether the people live in accordance with God’s Word. That Word “is in his hand” and he can hold that up to the people as the norm. How important it is for us that we test everything in God’s church against God’s Word that we possess. Having it in our possession is something more than merely applying it to all situations of our own life and the life of the church.
The king and his counselors also voluntarily give Ezra silver and gold (Ezra 7:15). They give it to Ezra, but it is meant for “the God of Israel, whose dwelling is in Jerusalem”. In addition, Ezra has to add all the silver and gold he can find in the whole region of Babylon, along with the voluntary gifts of the people and the priests (Ezra 7:16). It is all intended “for the house of their God which is in Jerusalem”. It is remarkable how often is spoken about their acting voluntarily in these verses. Any thought of coercion is absent here (cf. 2 Corinthians 9:5-7).
Artaxerxes tells Ezra what to do with the money. He must buy various kinds of offerings with that money “and offer them on the altar of the house of your God which is in Jerusalem” (Ezra 7:17; cf. Deuteronomy 14:24-26). Each time it is emphasized that God desires His people to offer Him offerings in His house. These are now spiritual sacrifices, sacrifices of praise and thanks of which Christ and His work are the contents and which are brought to Him in His spiritual home, the church.
In addition to the prescribed destination of money for offerings, Ezra is free to do with the rest of the money as he sees fit (Ezra 7:18). This does not mean that he can act outside the will of God, for the king adds that it must be “according to the will of your God”. Nor is it prescribed for us in all cases how we should serve God. General rules are given, while there is often individual freedom to give thanks and perform our service after spiritual exercise and testing against God’s Word.
Ezra also has to ensure that everything that has been given to him for the service of God’s house actually ends up there (Ezra 7:19). It determines that what has been given to us is meant to serve God in His house. Our whole life with all that we possess belongs to Him. Everything is available to Him and the service in His house.
It is good to be reminded of this in our time of individualism, in which everyone does what is right in his own eyes. The importance of the house of God, the church of God, must again be seen by us. If the house of God becomes important to us again, we may call upon the unlimited supplies of “royal treasury”. This speaks to us of Christ, “in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). In Him we find everything we need for our service in the house of God, the church of the living God.
Artaxerxes further commands all treasurers in the decree that they must “diligently” do everything Ezra asks of them (Ezra 7:21). He makes clear to the treasurers what kind of man Ezra is by presenting him to them as “Ezra the priest, the scribe of the law of the God of heaven”. Also, Artaxerxes indicates what means and in what quantities can be delivered to him at the request of Ezra (Ezra 7:22).
Artaxerxes tells why everything he has prescribed must be done (Ezra 7:23). For there is a God of heaven Who has a home on earth. Everything that the God of heaven commands with respect to His house must be done accurately. Remarkably, Artaxerxes calls the house of God “the house of the God of heaven”. He thereby acknowledges the exaltedness of God Who dwells on earth. By taking Him into account and honoring Him he ensures “that there will not be wrath against the kingdom of the king and his sons”. If we do as God pleases, God will not only withhold His wrath, but He will bless us.
The king also forbids all those involved in the service in God’s house to “impose tax, tribute or toll” (Ezra 7:24). This means that he makes them protectors of His throne. All that the servants of the house of God receive for their sustenance, the tithes they receive from God’s people, is tax-free. It is entirely for them.
Finally the king says to Ezra that he must “appoint magistrates and judges “ (Ezra 7:25). They are to judge “judge all the people … [even] all those who know the laws of your God”. This means so much that the whole people of God are supposed to know God’s laws. The same is true for God’s people now, for they are also supposed to know God’s Word. God’s Word must be revealed to those who do not know it.
Although the people are supposed to know God’s Word, situations may occur that are contrary to God’s Word. Then justice must be done and an explanation must be given as to why something is contrary to God’s Word. In fact, it is the task of every believer to judge when he sees that something is happening that is contrary to what God has said (cf. 1 Corinthians 6:1-7).
In addition to God’s law, there is also the law of the king (Ezra 7:26). The people not only owe obedience to God, but also to the government placed over them by God on earth. This also applies to us: Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God” (Romans 13:1). Government is also set to exercise punishment when one does not keep the law. Artaxerxes points this out to Ezra and Paul points it out to us (Romans 13:2-4).