The reformer's psalm.
Very abruptly, even in our translation, does this short psalm of praise come in. Still more so in the original, where the writer here passes suddenly from Chaldee to Hebrew; that being, in his case, the natural language of such praise (Psalms 137:3). This makes the psalm all the more valuable to us as an index of inward feeling. Carefully studied forms of expression may or may not be the language of the heart. Sudden and unpremeditated expressions, words that escape from the lips before the speaker has had time to attend to their appearance, cannot be anything else. We may take these words, therefore, as giving us a peculiarly life-like picture of Ezra's feelings, both when first receiving this decree of the king, and also when afterwards committing it to writing. Thus seen they teach us specially—
1. His true piety; and,
2. His sincere humility
I. EZRA'S TRUE PIETY. The fact, to begin, of his offering and also recording any such sudden praise to God under the circumstances is some distinction in this direction. Not every one would have done so. "Were there not ten cleansed? But where are the nine.?" His piety is shown, however, still more—
1. By the subject of his thoughts, viz; Jehovah himself (6, Blessed be the Lord"). Also, Jehovah alone in this sense, others being only referred to either as helping to describe him more accurately (the God of our fathers), or else as being influenced by him for good (the king, etc.), or else as having received blessings from him (Ezra himself). This is a great characteristic of true piety (Psalms 16:8, contrasted with Psalms 10:4; Psalms 14:1). God has far the first place in a really good man's thoughts, both in order of time and also in that of importance (Psalms 73:25; Philippians 3:8). This also is specially exemplified on all occasions where the heart is much stirred, such as here, e.g. in very great joy, or in great temptation (Genesis 39:1-23. end Genesis 39:9), or in deep sorrow for sin (Psalms 51:4), or in very extreme danger (2 Chronicles 18:31). In a heart fully under the influence of God's grace (Acts 6:5; Acts 11:24), the more deeply that heart is penetrated, the more you discover this to be true.
2. By the subject of his praise, viz; first and foremost, that the result of God's special interference in this instance should be for the "beautifying" of God's own house; and next, that "mercies" and help should have been extended to Ezra himself as concerned in bringing about this result. This again, this love for God's house, this joy in all that tends to its prosperity, a great mark of true piety. Observe on this point, in Psalms 26:1-12; the connection between the declaration of Psalms 26:8 and the prayer and hope of Psalms 26:9. Also the connection, in Hebrews 10:1-39; between the neglect of God's worship or house in Hebrews 10:25 and the total forsaking of God himself in Hebrews 10:26, etc. In the eyes of God's true servants, every blessing to God's house and people (God's house in the highest sense, 1 Peter 2:5) is a blessing to themselves. This feature, also, is the more noticeable here, because in that decree which led to this praise nothing is said, except most indirectly, as to the beautifying of God's house. But Ezra, with his great desire for the good of that house, and his zealous intentions in that direction, perceived with admiration and praise how all the provisions of that decree could and would be used in that manner. To have God worshipped in the proper way was the great desire of his heart. Whatever, therefore, promised to help this on was to him a great, joy. So with all who truly love God (see Psalms 122:1-9, almost throughout, etc; etc.).
II. EZRA'S SINCERE HUMILITY. This also shown here in two ways.
1. In what he says here of the king. What Artaxerxes had done was undoubtedly due, under God, in great measure, to Ezra himself. Not every man in the same position would have shown the same happy combination of courage, faithfulness, patriotism, perseverance, patience, and tact. Not every man, having displayed such qualities, and done so much by them, would have passed them all by so completely. Even as the instrument employed for doing so much, Ezra entirely passes himself by. "Blessed be the Lord, who by my instrumentality," etc. We cannot find even such words in the text. We cannot read them even between the lines. It is the characteristic of pride to search out the highest seats (Matthew 23:6). In this case the highest seat stands empty and ready, and yet is passed by without thought. Of all humility this is, perhaps, the rarest, not even thinking of self.
2. In what he says of himself. True humility, for all we have said, is never, however, unnatural. It does not make an effort to forget self; an effort which necessarily fails the more it succeeds. Where it is necessary for any purpose intrusted to us that we should mention ourselves, purposely to avoid doing so is of all ostentation the worst. It is saying, in effect, "Please admire my great humility. Observe how very lowly I am." How different, in this instance, Ezra's mention of himself in verse 28. There is no pretence of having had nothing to do with the result he joys over. He had been "before the king," etc.; and his being there had been overruled to procure help in this matter; and this was one part, therefore, of the present call on his gratitude; and so, in offering his praise, it could not be omitted. At the same time, it is only mentioned as such—as a reason for praise. "HE hath extended mercy to me before the king. He enabled me to do what I did. Mine the advantage: be his the praise." So in what Ezra says afterwards as to being strengthened by God's hand (comp. the parallel case of St. Paul, 1 Corinthians 15:10; Ephesians 3:8; 1 Timothy 1:12; and perhaps Jacob, Genesis 32:10). Doubtless there is much humility sometimes in not thinking at all about self. There is equal humility sometimes in simply thinking of oneself as one is (Romans 12:3). Why should not the mirror shine when it is shone upon by the sun?
In connection with these characteristics of Ezra we may also observe, in conclusion—
1. The steadiness of his purpose. With all his spirit of praise, with all his constant reference to God s hand, and constant dependence on God s power, his was no indolent soul. Rather, by this "good hand" of God upon him, he was the more stirred up in work and encouraged. This is just the spirit of true faith. Does God really "work in me both to will and to do"? Then I will seek myself to work all the more (Philippians 2:12, Philippians 2:13). Are none of those With me to perish? I will exert myself all the more to save them (Acts 27:24, Acts 27:31 44). Men reasoning in this way are the kind of men to depend on. None so truly trusty as those who truly trust Christ.
2. The consequent greatness of his influence. What a natural issue to all that we have read before is that which we read in the last words of verse 28 1 How likely such a man to gather others about him. How likely to gather "chief men," men of character and position like himself. How likely, when gathered, to retain them, so that they should join him in going up. How especially likely, how certain, all this, with the "good hand" of God still on him.
HOMILIES BY J.S. EXELL