So in the seventh year of King Artaxerxes, he went up to Jerusalem with some of the Israelites, including priests, Levites, singers, gatekeepers, and temple servants. Some of the IsraelitesThis phrase indicates a select group from the broader community of Israelites. The Hebrew root for "Israelites" is "Yisra'el," meaning "God prevails." This highlights the identity of the people as those who are under God's covenant and protection. Historically, this return to Jerusalem is part of the larger narrative of the Jewish exiles returning from Babylonian captivity, a fulfillment of God's promise to restore His people. including priests, Levites
The inclusion of priests and Levites is significant as they were essential for the religious and ceremonial life of Israel. The priests, descendants of Aaron, were responsible for sacrifices and temple rituals, while the Levites assisted them and took care of the temple. Their return signifies a restoration of proper worship and religious order in Jerusalem, aligning with God's commands in the Torah. singers, gatekeepers
Singers and gatekeepers played crucial roles in the temple. Singers were responsible for leading worship through music, an integral part of Jewish worship, as seen in the Psalms. Gatekeepers maintained the security and sanctity of the temple, ensuring that only those who were ceremonially clean could enter. Their presence underscores the importance of worship and holiness in the community's life. and temple servants
The temple servants, or "Nethinim," were a group assigned to assist the Levites. Their name means "given ones," indicating their dedication to temple service. This highlights the communal effort required to maintain the temple's operations and the inclusivity of various roles in God's service. also came up to Jerusalem
The phrase "came up" is often used in the Bible to describe travel to Jerusalem, which is geographically elevated. Spiritually, it signifies an ascent to a place of greater holiness and significance. Jerusalem, the city of God, represents the center of Jewish worship and identity. in the seventh year of King Artaxerxes
The seventh year of King Artaxerxes I of Persia, around 458 BC, marks a specific historical context. Artaxerxes' reign was characterized by relative stability, allowing for the return of the exiles. The number seven often symbolizes completeness or perfection in the Bible, suggesting that this was a divinely appointed time for the return and restoration of the Jewish community in Jerusalem. Persons / Places / Events 1. IsraelitesThe people of Israel, God's chosen nation, who were returning from exile in Babylon to Jerusalem. 2. PriestsReligious leaders responsible for performing sacrifices and maintaining the temple worship. 3. LevitesMembers of the tribe of Levi, who assisted the priests in temple duties and teaching the Law. 4. SingersIndividuals designated to lead worship through music in the temple. 5. GatekeepersThose responsible for the security and order of the temple, ensuring only the ritually clean entered. 6. Temple ServantsAlso known as Nethinim, they assisted the Levites in various temple duties. 7. JerusalemThe holy city, central to Jewish worship and identity, where the temple was located. 8. King ArtaxerxesThe Persian king who allowed Ezra and others to return to Jerusalem, showing God's sovereignty over nations. Teaching Points God's Faithfulness in RestorationGod orchestrates the return of His people, fulfilling His promises of restoration and renewal. The Importance of Worship and ServiceThe inclusion of priests, Levites, singers, and gatekeepers underscores the centrality of worship and service in the life of God's people. Community in God's WorkThe diverse roles of those returning highlight the need for a community where each person contributes to the collective mission. Divine Sovereignty Over NationsKing Artaxerxes' decree demonstrates God's control over world leaders to accomplish His purposes. Bible Study Questions 1. How does the return of the Israelites to Jerusalem in Ezra 7:7 demonstrate God's faithfulness to His promises? 2. In what ways can we see the importance of worship and service in our own church communities, as reflected in the roles mentioned in this verse? 3. How does the involvement of different groups (priests, Levites, singers, etc.) in the return to Jerusalem encourage us to use our unique gifts in service to God? 4. What can we learn about God's sovereignty from the fact that a Persian king facilitated the return of the Israelites? 5. How can we apply the principle of community in God's work, as seen in this passage, to our personal and church life today? Connections to Other Scriptures Ezra 1:1-4The decree of Cyrus allowing the Jews to return to Jerusalem, showing the continuity of God's plan for restoration. Nehemiah 7:73Lists similar groups of people who returned, emphasizing the importance of community in worship and service. 1 Chronicles 23:3-5Details the roles of Levites, singers, and gatekeepers, highlighting the organized structure of temple service. Psalm 122:1Expresses joy in going to the house of the Lord, reflecting the Israelites' anticipation in returning to Jerusalem. People Aaron, Abishua, Ahitub, Amariah, Artaxerxes, Azariah, Bukki, Eleazar, Ezra, Hilkiah, Israelites, Levites, Meraioth, Phinehas, Seraiah, Shallum, Uzzi, Zadok, ZerahiahPlaces Babylonia, Beyond the River, Jerusalem, PersiaTopics Artaxerxes, Ar-ta-xerx'es, Doorkeepers, Door-keepers, Gatekeepers, Including, Jerusalem, Levites, Music-makers, Nethinim, Nethinims, Porters, Priests, Servants, Seventh, Singers, Sons, TempleDictionary of Bible Themes Ezra 7:7 8345 servanthood, and worship Ezra 7:1-21 7464 teachers of the law Library Appendix. The Apocryphal Books of the Old Testament.
1. The Greek word Apocrypha, hidden, that is, hidden or secret books, was early applied by the fathers of the Christian church to anonymous or spurious books that falsely laid claim to be a part of the inspired word. By some, as Jerome, the term was extended to all the books incorporated by the Alexandrine Jews, in their Greek version, into the proper canon of the Old Testament, a few of which books, though not inspired, are undoubtedly genuine. Another designation of the books in question …
E. P. Barrows—Companion to the BibleReading the Law with Tears and Joy
'And all the people gathered themselves together as one man into the street that was before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the Lord had commanded to Israel. 2. And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month. 3. And he read therein before the street that was before the water gate, from the morning until midday, before …
Alexander Maclaren—Expositions of Holy Scripture Rome and Ephesus
Corinth as portrayed in the Epistles of Paul gives us our simplest and least contaminated picture of the Hellenic Christianity which regarded itself as the cult of the Lord Jesus, who offered salvation--immortality--to those initiated in his mysteries. It had obvious weaknesses in the eyes of Jewish Christians, even when they were as Hellenised as Paul, since it offered little reason for a higher standard of conduct than heathenism, and its personal eschatology left no real place for the resurrection …
Kirsopp Lake—Landmarks in the History of Early Christianity Authorship of the Pentateuch.
The term Pentateuch is composed of the two Greek words, pente, five, and teuchos, which in later Alexandrine usage signified book. It denotes, therefore, the collection of five books; or, the five books of the law considered as a whole. 1. In our inquiries respecting the authorship of the Pentateuch, we begin with the undisputed fact that it existed in its present form in the days of Christ and his apostles, and had so existed from the time of Ezra. When the translators of the Greek version, …
E. P. Barrows—Companion to the Bible Of Antichrist, and his Ruin: and of the Slaying the Witnesses.
BY JOHN BUNYAN PREFATORY REMARKS BY THE EDITOR This important treatise was prepared for the press, and left by the author, at his decease, to the care of his surviving friend for publication. It first appeared in a collection of his works in folio, 1692; and although a subject of universal interest; most admirably elucidated; no edition has been published in a separate form. Antichrist has agitated the Christian world from the earliest ages; and his craft has been to mislead the thoughtless, by …
John Bunyan—The Works of John Bunyan Volumes 1-3 Brave Encouragements
'In the seventh month, in the one and twentieth day of the month, came the word of the Lord by the prophet Haggai, saying, 2. Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, and to the residue of the people, saying, 3. Who is left among you that saw this house in her first glory? and how do ye see it now? is it not in your eyes in comparison of it as nothing? 4. Yet now be strong, O Zerubbabel, saith the Lord; and be strong, O Joshua, …
Alexander Maclaren—Expositions of Holy Scripture General Account of Jesus' Teaching.
^A Matt. IV. 17; ^B Mark I. 14, 15; ^C Luke IV. 14, 15. ^a 17 From that time Jesus began to preach [The time here indicated is that of John the Baptist's imprisonment and Jesus' return to Galilee. This time marked a new period in the public ministry of Jesus. Hitherto he had taught, but he now began to preach. When the voice of his messenger, John, was silenced, the King became his own herald. Paul quoted the Greeks as saying that preaching was "foolishness," but following the example here set by …
J. W. McGarvey—The Four-Fold Gospel The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Formation and History of the Hebrew Canon.
1. The Greek word canon (originally a straight rod or pole, measuring-rod, then rule) denotes that collection of books which the churches receive as given by inspiration of God, and therefore as constituting for them a divine rule of faith and practice. To the books included in it the term canonical is applied. The Canon of the Old Testament, considered in reference to its constituent parts, was formed gradually; formed under divine superintendence by a process of growth extending through …
E. P. Barrows—Companion to the Bible Appendix v. Rabbinic Theology and Literature
1. The Traditional Law. - The brief account given in vol. i. p. 100, of the character and authority claimed for the traditional law may here be supplemented by a chronological arrangement of the Halakhoth in the order of their supposed introduction or promulgation. In the first class, or Halakhoth of Moses from Sinai,' tradition enumerates fifty-five, [6370] which may be thus designated: religio-agrarian, four; [6371] ritual, including questions about clean and unclean,' twenty-three; [6372] concerning …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Historical Books.
1. In the Pentateuch we have the establishment of the Theocracy, with the preparatory and accompanying history pertaining to it. The province of the historical books is to unfold its practiced working, and to show how, under the divine superintendence and guidance, it accomplished the end for which it was given. They contain, therefore, primarily, a history of God's dealings with the covenant people under the economy which he had imposed upon them. They look at the course of human events on the …
E. P. Barrows—Companion to the Bible Influences that Gave Rise to the Priestly Laws and Histories
[Sidenote: Influences in the exile that produced written ceremonial laws] The Babylonian exile gave a great opportunity and incentive to the further development of written law. While the temple stood, the ceremonial rites and customs received constant illustration, and were transmitted directly from father to son in the priestly families. Hence, there was little need of writing them down. But when most of the priests were carried captive to Babylonia, as in 597 B.C., and ten years later the temple …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament Ezra-Nehemiah
Some of the most complicated problems in Hebrew history as well as in the literary criticism of the Old Testament gather about the books of Ezra and Nehemiah. Apart from these books, all that we know of the origin and early history of Judaism is inferential. They are our only historical sources for that period; and if in them we have, as we seem to have, authentic memoirs, fragmentary though they be, written by the two men who, more than any other, gave permanent shape and direction to Judaism, then …
John Edgar McFadyen—Introduction to the Old Testament Links Ezra 7:7 NIVEzra 7:7 NLTEzra 7:7 ESVEzra 7:7 NASBEzra 7:7 KJV
Ezra 7:7 Commentaries
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