Vers. 27, 28.-The e.'C'UnSU!n of the mercy of the covenant. After recounting the wonderful success of his enterprise, Ezra breaks out into a rapture of gratitude to God. "Blessed be the Lord God," &c. Here- I. HE ACKNOWLEDGES Goo IN HIS COVENANT CAPACITY. 1. This is expressed in the terms " God of." (1) This is shown in the record of the Sinai covenant (see Deut. xxix. 10-13). Thenceforward Jehovah speaks of himself as the "God of Israel." (2) So in reference to the gospel covenant (see Jer. :x:xxi. 31-34; Heh. viii. 8). (3) So likewise when all blessings culminate in the bliss of heaven, and the 1;1er~y of t~e covenant is £:ulfilled (see Rev. x:i:i. 7~. 2: ·Covenant relationship S'l.tbsist.s in Christ. (1) There 1s no covenant relationship with God apart from him. He is the impersonation of promise. He is the depositary of the promises (see Rom. xv. 8, 9 ; 2 Cor. i. 20). (2) Hence he is distinguished as the covenant (see Isa. xiii. 6; xlix. 8; Zech. ix. 11). 3. The promise of the Christ was the establishment of the covenant with the "fathers." (1) Hence the covenant in the family of Noah was limited to Shem, who was elected to be the progenitor of the promised seed (see Gen. ix. 26). (2) In the family of Shem it was afterwards limited to Abraham for the same reason (see Gen. xvii. 7, 8). (3) In the family of Abraham Ishmael was excluded and Isaac chosen (Gen. xxvi. 24). (4) In the family of Isaac the limitation was to Jacob (Gen. m. 13-15). (5) In the family of Jacob the restriction was to Judah (Gen. xli.x. 8-10). (6) In the family of Judah the covenant was established with David (Ps. lxxxix. 3, 4; Jer. xxxiii. 19-26). (7) In the line of David the promise was fulfilled with the Virgin Mary (see Luke i. 67-79). II. HE ASCRIBES HIS SUCCESS TO THE EXTENSION TO HIM OF THE MERCY OF THE COVENANT. 1. The covenant was not established witli Ezra. (1) He was of the tribe of Levi (see ver. 1-5). Levi was shut out when Judah was chosen. (2) Why then does Ezra speak of the Lord as his God? This expression may have reference to the temporal blessings of the covenant which were made over to all the tribes, and embodied in the Law. Thus, as he expresses it-2. The mercy of the God of his fathers was extended to him. (1) Temporal blessings are extended to all who have connection with the favoured line. Thus Esau was blessed because he was the seed of Isaac, who had the promise of the holy seed (Gen. xxvii. 39, 40). In like manner Ishmael had temporal blessings because he was the seed of Abraham (Gen. xvii. 20). (2) But the farther back the connection is, the farther off is the person concerned. Hence the Israelites, in general, are spoken of as "nigh ; " while the Gentiles, some of whom would have to go back as far as Noah before they touched a patriarch with whom the covenant was established, are spoken of as " afar off" (Eph. ii. 17). 3. To this extenswn of the mercy of tM God of the covenant to him he attributes liis influence. (1) The king of Persia, the counsellors, and the mighty princes all felt the influence of his integrity and ingenuity. The people of Israel also felt these influences. So did the "chief men" who gathered around him and acted as his lieu- tenants. (2) But all this influence he traces to God's mercy extended to him. What a rebuke is here to those who plume themselves upon their influence or abilities I JIJ. HE RECOGNISES THE INTERESTS OF THE COVENANT AS THE TBUE BEASON FOR THE PERSIAN FAVOUR. 1. The covenant God put it into tlte heart of t!te king. (1) God does put things into men's hearts. We should see hie hand in all the good that is done by rulers and magistrates. (2) In so doing he serves the purposes of his covenant. The measures to which Artaxerxes was prompted were important links in the chain of events which issued in the advent of Messiah. The very "temple" which the king " beautified " was to become the scene of some of the grandest pre- dicted events (Haggai ii. 5-9; Mai. iii. 1). Consider-2. How the covenant !ta., 'TTWulded history. (1) Ancient history is preserved to us only in so far as it stood related to the people of the covenant. Persian history is especially interesting in this view. (2) Modern history is no less intimately connected with the _people _of God. Those nations who have the purest truth of the gospel are the most mfluentrnl in moulding the politics of the world. No matter how "far off" he may be, no mu11 on. v1r. 11-28.] THE BOOK OF EZRA. 121
is eo remote from the covenant ae not to feel its influence in temporal blessing. \VhereaB every limitation of the covenant down to the advent of Messiah tended to remove collateral lines further off, now since his coming this tendency is reversed, and he is "lifted up II that he may "draw all men unto him 11 (see Epb. ii. 13-22). -J.A.M.