Exegetical and Hermeneutical Commentary of Ezra 6:1
Then Darius the king made a decree, and search was made in the house of the rolls, where the treasures were laid up in Babylon.
Chap. Ezr 6:1-12. Darius’s Decree
1. made a decree ] cf. Ezr 4:19.
search was made ] literally ‘they made a search’. Plural used impersonally.
in the house of the rolls ] R.V. in the house of the archives: marg. Aram. books.
rolls ] The word usually rendered ‘roll’ is Megillah, see Ezr 6:2; Jer 36:2-6, &c.; Eze 3:1-2; Zec 5:1. The word used here is ‘Spher’ = ‘book’. Sometimes the two occur together ‘the roll of a book’ in Jer 36:2; Jer 36:4; Eze 2:9. ‘Spher’ is the ordinary word for a book or a writing. The town Kirjath-Spher (‘town of a book’), called also Debir, Jos 15:15, may have been famous for its treasured documents.
‘The house of the Archives’ at Babylon must have contained a state library in which such a document as Cyrus’s decree would probably be found.
Such libraries containing documents consisting of burnt clay tablets have been found in Nineveh and in the vicinity of Babylon. The rolls and parchments and more perishable materials have not survived.
the treasures ] cf. Ezr 5:17. It was evidently a place of great security.
Fuente: The Cambridge Bible for Schools and Colleges
A house of the rolls was discovered at Koyunjik, the ancient Nineveh, in 1850 – a set of chambers, i. e., in the palace devoted exclusively to the storing of public documents. These were in baked clay, and covered the floor to the depth of more than a foot. Such a house was probably that at Babylon.
Fuente: Albert Barnes’ Notes on the Bible
Ezr 6:1-5
And search was made in the house of the rolls.
The search for the decree of Cyrus
Learn–
1. Honest and thorough investigation promotes the interests of religion and of the Church of God.
2. The advantage of written history.
3. How great should be our gratitude for the sacred writings. (William Jones.)
The house of books.
One of Mr. Layards most valuable discoveries was that of a set of chambers in a palace at Koyunjik, the whole of the floor of which was covered more than a foot deep with terra-cotta tablets inscribed with public records. A similar collection has been recently found in the neighbourhood of Babylon. In some such record-house the search for the edict of Cyrus was made. (W. F. Adeney, M. A.)
A record thus written.
Record of the year
The record here referred to was of what had been done for the house and service of God. It was a religious record such as I propose we should now read of the past year. Records are made of changes of what is altering from day to day in that great empire of change of which we are all subjects. This law of change is often spoken of as a melancholy law. It is better to regard it as the decree of growth and progress. It is the ordinance of escape from old limitations, and the impulse of rising to new stages of life to gain fresh energy of thought and will. A state of sameness or immobility would be in truth a wretched doom. The record of any year is not a record of sadness or decay alone, even as respects this world, but very much of delight and advancement.
I. The first chapter is that of new being, birth and growth. Many houses have been made the scenes of holy gladness by the gifts of Gods creative and inspiring power. What trust so great as that of a living spirit, with its own individual nature and with capacities for a peculiar development of intellectual and moral strength? With what reverent, trembling sense of responsibility it should be received! What office so high in rank, so great in opportunity, so large in patronage or susceptible of good, with such hope and fear wrapped up in it, as the parental once? What expanding of outward nature or unfolding of earthly ambition is really so grand and affecting as that of an undying soul? No changes of material growth, of splendid seasons and solemn spectacles can equal this. It makes the purest inspiration of love, it turns self-sacrifice into a pleasure; it plies the inventive faculties with all knowledge and wisdom to provide for the beloved object; it draws the mind into long foresight of its benefit and improvement; and by the force of mingling filial and parental communications exalts the soul to a perception of the relation of all to Him who is the common Father. Lifes record, then, is not all of gloomy change and irreparable privation, but of strength enhancing, existence renovating, and of new possession.
II. But i must turn this illuminated leaf of the record to a pace veiled in shades. It is the record of sickness and decline. And what shall we say of this change? We cannot make our record all pleasant and cheerful if we would. The skeleton that the Egyptians carried to their banquets will intrude upon every feast of our earthly joy and fling its ghastly shadow both across the avenues of our immediate thought and along the vistas of our farthest recollection. But although sickness comes with very sharp instrumentalities, yet she comes with a bright retinue. Patience, resignation, spiritual thoughts of God and of futurity come with her. As the most blazing effulgence of heaven sleeps within the black cloud, so in the lowering darkness and eclipse of bodily suffering often lies the very brilliance of a spiritual and Divine glory.
III. We now turn the last leaf of our record. It ends, like all earthly records, with death. God by His Son Jesus Christ lifts up the burden of sadness that settles down on a record like this. Being dead in the body, our departed friends yet speak for truth and goodness more loudly and more persuasively than when their words fell on our outward hearing. They have gone that they might awaken our virtue, and that they might chill and discourage our worldly lusts. Like the stars, though with a warmer attraction, they lift and beckon us up. The light burns on, the fountain flows, the music sounds for us. Neither is this final change and record in the providence of God a ground for lamentation. It is rather a declaration of our native dignity as His children. It is the announcement of our glorious destiny. It is a summons to us to gird up our loins, trim our lamps, watch and be ready. (C. A. Bartol.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER VI
Darius orders search to be made for the edict of Cyrus, 1.
It is found at Achmetha, 2.
A transcript of this edict, 3-5.
Darius confirms it, 6-12.
Tatnai encourages the Jews to proceed; and they finish the
temple in the sixth year of Darius, 13-15.
They dedicate the temple, 16-18;
keep the Passover, 19-21,
and the feast of unleavened bread, 22.
NOTES ON CHAP. VI
Verse 1. In the house of the rolls] beith siphraiya, the house of the books, the king’s library. This is the first time we hear of a library.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Darius made a decree; either,
1. To search the rolls. Or rather,
2. To permit and promote the building of the temple. And so the following words may be rendered, after search was made, &c., the Hebrew particle vau being oft so used, as hath been noted before. In Babylon; either,
1. In the kingdom or empire of Babylon, which he now possessed; or rather,
2. In the city of Babylon, where search was first made, supposing that this edict, which was made presently after Cyrus had taken Babylon, was kept there; but not finding it there, they searched in Achmetha, and found it there.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. Darius the kingThis wasDarius Hystaspes. Great and interesting light has been thrown on thehistory of this monarch and the transaction of his reign, by thedecipherment of the cuneatic inscriptions on the rocks at Behistun.
in the house of the rolls,where the treasures were laid up in BabylonAn idea of the formof this Babylonian register house, as well as the manner ofpreserving public records within its repositories, can be obtainedfrom the discoveries at Nineveh. Two small chambers were discoveredin the palace of Koyunjik, which, from the fragments found in them,MR. LAYARDconsiders “as a house of the rolls.” After reminding hisreaders that the historical records and public documents of theAssyrians were kept on tablets and cylinders of baked clay, manyspecimens of which have been found, he goes on to say, “Thechambers I am describing appear to have been a depository in thepalace of Nineveh for such documents. To the height of a foot or morefrom the floor they were entirely filled with them; some entire, butthe greater part broken into many fragments, probably by the fallingin of the upper part of the building. They were of different sizes;the largest tablets were flat, and measured about nine inches by sixand a half inches; the smaller were slightly convex, and some werenot more than an inch long, with but one or two lines of writing. Thecuneiform characters on most of them were singularly sharp andwell-defined, but so minute in some instances as to be almostillegible without a magnifying glass. These documents appear to be ofvarious kinds. The documents that have thus been discovered in thehouse of rolls’ at Nineveh probably exceed all that have yet beenafforded by the monuments of Egypt, and when the innumerablefragments are put together and transcribed, the publication of theserecords will be of the greatest importance to the history of theancient world” [Nineveh and Babylon].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then Darius the king made a decree,…. To make inquiry after the edict of Cyrus, to search the public records for it:
and search was made in the house of the rolls; or “books” r, in a public library or museum:
where the treasures were laid up in Babylon; where things of worth and value were reposited; not only gold, silver, jewels, and precious stones, and things rare and curious, but all sorts of writings relating to the monarchy, and the dominions belonging to it; but it seems it could not be found here, and therefore the king ordered search to be made elsewhere.
r , , Sept. “in bibliotheca”, V. L. “in bibliotheca librorum”, Tigurine version; “in domo librorum”, Pagninus, Montanus.
Fuente: John Gill’s Exposition of the Entire Bible
The decision of Darius. – Ezr 6:1-5. At the command of Darius, search was made in the archives of the royal treasury; and in the fortress of Achmetha in Media, was found the roll in which was recorded the edict published by Cyrus, concerning the building of the temple at Jerusalem.
Ezr 6:1 Search was made in the house of the books where also the treasures were deposited in Babylon. , partic. Aphel of ; see Ezr 5:15.
Ezr 6:2-4 “And there was found at Achmetha, in the fortress that is in the land of Media, a roll; and thus was it recorded therein.” In Babylon itself the document sought for was not found; though, probably the search there made, led to the discovery of a statement that documents pertaining to the time of Cyrus were preserved in the fortress of Achmetha, where the record in question was subsequently discovered. , the capital of Great Media – , Judith 1:1, 14, or (Herod. i. 98) – built by Dejokes, was the summer residence of the Persian and Parthian kings, and situate in the neighbourhood of the modern Hamadan. Achmetha is probably the Old-Median or Old-Persian pronunciation of the name, the letters on Sassanidian coins being explained as denoting this city (Mordtmann in the Zeitschrift der deutsch morgenl. Gesellschaft, viii. p. 14). The citadel of Ecbatana probably contained also the royal palace and the official buildings. For is found in some MSS and editions ; but Norzi and J. H. Mich. have Pathach under as the better authorized reading. , stat. emph. of , memorandum, , a record of anything memorable. The contents of this document follow, Ezr 6:3-5. First, the proclamation of King Cyrus in the first year of his reign: “The house of God at Jerusalem, let this house be built as a place where sacrifices are offered.” The meaning of the words following is doubtful. We translate : and let them raise up its foundations, i.e., its foundations are to be again raised up, restored. , foundations ( Ezr 4:12); , part. Poel of , to carry, to raise (not to be raised). often stands for the Hebrew , to carry, to raise up, to erect; compare the Samaritan translation of Gen 13:10: , he lifted up his eyes. analogous with , Isa 58:12, and signifies to erect buildings upon the foundations.
(Note: The Vulgate, following a rabbinical explanation, has ponant fundamenta supportantia, which is here unsuitable. The conjecture of Bertheau, who labours, by all sorts of critical combinations of the letters in the words , to produce the text , “its foundation length 180 cubits,” is as needless as it is mistaken. The interpretation of the words in the lxx, , and Pseudo-Ezra 6, , are nothing else than unmeaning suppositions.)
Expositors are divided as to the dimensions of the new temple, “its height 60 cubits, and its breadth 60 cubits,” Antiq. xi. 4. 6; while Solomon’s temple was but 30 cubits high, and, without the side-buildings, only 20 cubits broad. We nevertheless consider the statements correct, and the text incorrupt, and explain the absence of the measure of length simply by the fact that, as far as length was concerned, the old and new temples were of equal dimensions. Solomon’s temple, measured externally, inclusive of the porch and the additional building at the hinder part, was about 100 cubits long (see the ground plan in my bibl. Archaeol. Table II. fig. 1). To correspond with this length, the new temple was, according to the desire of Cyrus, to be both higher and broader, viz., 60 cubits high, and as many wide, – measurements which certainly apply to external dimensions. Zerubbabel’s temple, concerning the structure of which we have no further particulars, was externally of this height and breadth. This may be inferred from the speech of King Herod in Joseph. Ant. xv. 11. 1, in which this tyrant, who desired to be famous for the magnificence of his buildings, endeavoured to gain the favour of the people for the rebuilding of the temple, which he was contemplating, by the remark that the temple built by their forefathers, on their return from the Babylonian captivity, was 60 cubits too low, – Solomon’s temple having been double that height (sc. according to the height given in 2Ch 3:4, 120 cubits) – and from the fact that Herod made his temple 100 or 120 cubits high. Hence the temple of Zerubbabel, measured externally, must have been 60 cubits high; and consequently we need not diminish the breadth of 60 cubits, also given in this verse, by alterations of the text, because Herod’s temple was likewise of this width, but must understand the given dimensions to relate to external height and breadth. For in Herod’s temple the holy places were but 60 cubits high and 20 wide; the holy place, 40 cubits long, 20 wide, and 60 high; the holy of holies, 20 cubits long, 20 wide, and 60 high. And we may assume that the dimensions of Zerubbabel’s temple preserved the same proportions, with perhaps the modification, that the internal height did not amount to 60 cubits, – an upper storey being placed above the holy place and the holy of holies, as in Herod’s temple; which would make the internal height of these places amount to only about 30 or 40 cubits.
(Note: While we acknowledge it possible that the holy and most holy places, measured within, may have been only 40 cubits high, we cannot admit the objection of H. Merz, in Herzog’s Realencycl. xv. p. 513, that 20 cubits of internal breadth is an inconceivable proportion to 60 cubits, this being the actual proportion in Herod’s temple, as Merz himself states, p. 516, without finding it in this instance ”inconceivable.”)
In like manner must the 60 cubits of breadth be so divided, that the 5 cubits internal breadth of the side-buildings of Solomon’s temple must be enlarged to 10, which, allowing 5 cubits of thickness for the walls, would make the entire building 60 cubits wide (5 + 10 + 5 + 20 + 5 + 10 + 5).
(Note: The conjecture of Merz in his above-cited article, and of Bertheau, that the dimensions of Zerubbabel’s temple were double those of Solomon’s, – viz. the holy and most holy places 40 cubits high and 40 wide, the upper chambers 20 cubits high, the side-chambers each 10 cubits high, and the whole building 120 cubits long, – must be rejected as erroneous, by the consideration that Herod’s temple was only the length of Solomon’s, viz., 100 cubits, of which the holy of holies took up 20, the holy place 40, the porch 10, the additional building behind 10, and the four walls 20. For Herod would by no means have diminished the length of his building 20, or properly 40 cubits. We also see, from the above-named dimensions, that the 60 cubits broad cannot be understood of internal breadth.)
The statement in Ezr 6:4, “three layers of great stones, and a layer of new timber,” is obscure. means row, layer, and stands in the Targums for the Hebrew , “used of a layer of bricks;” see Gesen. Thes. p. 311, and Levy, chald. Wrterbuch, ii. p. 93. , stone of rolling, one that is rolled and cannot be carried, i.e., a great building stone. , novus , as an epithet to , is remarkable, it being self-evident that new wood is generally used for a new building. The lxx translates , reading the word (Ezr 6:3). This statement involuntarily recalls the notice, 1Ki 6:36, that Solomon built the inner court, ; hence Merz expresses the supposition that “this is certainly a fragment, forming the conclusion of the whole design of the building, which, like that in 1Ki 6:36, ends with the porch and the walls of the fore-court,” Thus much only is certain, that the words are not to be understood, as by Fritzsche on 1 Esdr. 6:25, as stating that the temple walls were built of “three layers of large stones, upon which was one layer of beams,” and therefore were not massive; such kind of building never being practised in the East in old times. “And let the expenses be given out of the king’s house.” This is more precisely stated in Ezr 6:8 of the royal revenues on this side the river. the expense (from , Aphel, to expend), therefore the cost of building.
Ezr 6:5 “And also let the vessels … be restored, and brought again to the temple at Jerusalem, to their place, and (thou) shalt place them in the house of God.” On the matter of this verse, comp. Ezr 1:7 and Ezr 5:14. The sing. (comp. Ezr 5:5) is distributive: it (each vessel) to its place. (comp. Ezr 5:15) cannot, according to the sense, be third pers. fem. (neutr.), but only second pers. imperf. Aphel: thou shalt place. None but Sheshbazzar can be addressed (Ezr 5:15), though he is not named in Ezr 6:3. The historian is evidently not giving the contents of the document word for word, but only its essential matter; hence he infers the address to Sheshbazzar from the answer of the Jewish elders (Ezr 5:15). Perhaps it was also remarked in the document, that Coresh caused the sacred vessels to be delivered to Sheshbazzar (Ezr 1:8).
Ezr 6:6-12 Acting upon the discovered edict, Darius warned the governor and royal officials on this side the Euphrates, not to hinder the building of the house of God at Jerusalem. On the contrary, they were to promote it by furnishing what was necessary for the work, and paying the expenses of the building out of the royal revenues to the elders of the Jews (Ezr 6:6-8). They were also to provide for the worship of God in this temple such animals as the priests should require for sacrifice (Ezr 6:9, Ezr 6:10), under pain of severe punishment for transgressing this command as also for any injury done to the temple (Ezr 6:11, Ezr 6:12). This decree was undoubtedly communicated to the governor in the form of a written answer to his inquiries (Ezr 6:13). Without, however, expressly stating this to be the case, as Ezr 6:1 and Ezr 4:17 would lead us to expect, the historian gives us in Ezr 6:6. the actual contents of the royal edict, and that in the form of a direct injunction to the governor and his associates on this side the river: “Now Tatnai, governor, … be ye far from thence.” The suffix , and their associates, is indeed unsuitable to the form of an address, of which Tatnai and Shethar-Boznai are the subjects; the narrator, however, in using it, had in mind the title or introduction of the royal letter. On this matter, comp. Ezr 5:6. and , to be far from, figuratively to keep from anything, e.g., from good, Psa 53:2. , from thence, from Jerusalem; in other words, trouble yourselves no longer, as, according to Ezr 5:3, you have done about what is being done there.
Ezr 6:7 “Let the work of the house of God alone.” with an accusative, to leave anything, to let it go on without hindrance. “Let the Pechah of the Jews (Sheshbazzar, Zerubbabel) and the elders of the Jews build this house of God in its place.” The to introduces a second subject with special emphasis: And as far as regards the elders of the Jews, i.e., the Pechah, and especially the elders.
Ezr 6:8 “And a decree is (hereby) made by me, what ye shall do to these elders of the Jews, i.e., how you shall behave towards them ( = , Gen 24:12.), to build this house, i.e., that this house may be built: namely, ( expl.) of the royal moneys, of the custom ( , see remarks on Ezr 4:13) on this side the river, let expenses (the cost of building) be punctually given to these men, that there be no hindrance.” , that there be no cessation or leisure from work, i.e., that the work is not to be discontinued. On the construction of the with the following infinitive, comp. Dan 6:9. The Vulgate renders the sense correctly by ne impediatur opus.
Ezr 6:9 “And what is needful, both young bullocks and rams and lambs, for the burnt-offerings of the God of leaven, wheat, salt, wine, and oil, according to the word of the priests at Jerusalem (i.e., as the priests shall require for the service of God), let it be given them day by day without fail.” is joined with the plur. fem. of the partic. , and is defined by the enumeration which follows. , properly the anointing, then oil as the means of anointing. On and , see remarks on Ezr 4:12. , that there be no failure.
Ezr 6:10 The end the king had in view in all this follows: “That they (the priests) may offer sacrifices well-pleasing to the God of heaven, and pray for the life of the king and of his sons.” (comp. Dan 2:46) are sacrifices agreeable to God, (Lev 1:9, Lev 1:13, and elsewhere), i.e., sacrifices pleasing to God. Cyrus had commanded the rebuilding of the temple at Jerusalem, because he acknowledged the God of Israel to be the God of heaven, who had given him the kingdoms of the earth (Ezr 1:2). Darius was treading in his footsteps by also owning the God of the Jews as the God of heaven, and desiring that the blessing of this God might rest upon himself and his dynasty. Such an acknowledgment it was possible for the Persian kings to make without a renunciation of their polytheism. They could honour Jahve as a mighty, nay, as the mightiest God of heaven, without being unfaithful to the gods of their fathers; while the Jews could also, in the interest of their own welfare, pray and offer sacrifices in the temple of the Lord for the life of the king to whom God had caused them to be subject (comp. Jer 29:7). Accordingly we find that in after times sacrifices were regularly offered for the king on appointed days: comp. 1 Macc. 7:33, 12:11; 2 Macc. 3:35, 13:23; Joseph. Antiq. xii. 2. 5, and elsewhere.
Ezr 6:11 To inculcate obedience to his command, Darius threatens to punish its transgression with death: “If any one alters this command, let a beam be torn from his house, and let him be fastened hanging thereon.” To alter a command means to transgress or abolish it. , a piece of wood, a beam. , raised on high, is in Syriac the usual word for crucified, and is to be so understood here. , to strike, with , strike upon, fasten to, nail to. This kind of capital punishment was customary among the Assyrians (Diod. Sic. ii. 1), the ancient Persians, and many other nations, but seems to have been executed in different manners among different people. Among the Assyrians it generally consisted in the impalement of the delinquent upon a sharp strong wooden post; comp. Layard, Nineveh and Babylon, p. 355, and Nineveh and its Remains, p. 379, with the illustration fig. 58. According to Herod. iii. 159, Darius impaled as many as 3000 Babylonians after the capture of their city ( ). Crucifixion proper, however, i.e., nailing to a cross, also occurred among the Persians; it was, however, practised by nailing the body of the criminal to a cross after decapitation; see the passages from Herodotus in Brissonii de regio Persarum princip. l. ii. c. 215. “And let his house be made a dunghill.” See remarks on Dan 2:5 and 2Ki 10:27.
Ezr 6:12 Finally, Darius adds the threat: “The God who has caused His name to dwell there, destroy every king and (every) people that shall stretch forth the hand to alter (this command), to destroy this house of God at Jerusalem.” The expression, “the God who has caused His name to dwell there,” is indeed specifically Israelitish (comp. Deu 12:11; Deu 14:23; Jer 7:12; Neh 1:9), and therefore undoubtedly originated with the Jewish historian; but the matter itself, the wish that God Himself would destroy him who should injure His temple, recalls the close of the inscription of Bisitun, wherein the judgments of Ahuramazda are imprecated upon him who should dare to injure the image and inscription, and his blessing invoked upon him who should respect them (Berth.).
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Favourable Decree of Darius. | B. C. 519. |
1 Then Darius the king made a decree, and search was made in the house of the rolls, where the treasures were laid up in Babylon. 2 And there was found at Achmetha, in the palace that is in the province of the Medes, a roll, and therein was a record thus written: 3 In the first year of Cyrus the king the same Cyrus the king made a decree concerning the house of God at Jerusalem, Let the house be builded, the place where they offered sacrifices, and let the foundations thereof be strongly laid; the height thereof threescore cubits, and the breadth thereof threescore cubits; 4 With three rows of great stones, and a row of new timber: and let the expenses be given out of the king’s house: 5 And also let the golden and silver vessels of the house of God, which Nebuchadnezzar took forth out of the temple which is at Jerusalem, and brought unto Babylon, be restored, and brought again unto the temple which is at Jerusalem, every one to his place, and place them in the house of God. 6 Now therefore, Tatnai, governor beyond the river, Shethar-boznai, and your companions the Apharsachites, which are beyond the river, be ye far from thence: 7 Let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in his place. 8 Moreover I make a decree what ye shall do to the elders of these Jews for the building of this house of God: that of the king’s goods, even of the tribute beyond the river, forthwith expenses be given unto these men, that they be not hindered. 9 And that which they have need of, both young bullocks, and rams, and lambs, for the burnt offerings of the God of heaven, wheat, salt, wine, and oil, according to the appointment of the priests which are at Jerusalem, let it be given them day by day without fail: 10 That they may offer sacrifices of sweet savours unto the God of heaven, and pray for the life of the king, and of his sons. 11 Also I have made a decree, that whosoever shall alter this word, let timber be pulled down from his house, and being set up, let him be hanged thereon; and let his house be made a dunghill for this. 12 And the God that hath caused his name to dwell there destroy all kings and people, that shall put to their hand to alter and to destroy this house of God which is at Jerusalem. I Darius have made a decree; let it be done with speed.
We have here, I. The decree of Cyrus for the building of the temple repeated. To this the Samaritans referred because the Jews pleaded it, and perhaps hoped it would not be found, and then their plea would be over-ruled and a stop put to their work. Search was ordered to be made for it among the records; for, it seems, the tribes had not taken care to provide themselves with an authentic copy of it, which might have stood them in good stead, but they must appeal to the original. It was looked for in Babylon (v. 1), where Cyrus was when he signed it. But, when it was not found there, Darius did not make that a pretence to conclude that therefore there was no such decree, and thereupon to give judgment against the Jews; but it is probable, having himself heard that such a decree was certainly made, he ordered the rolls in other places to be searched, and at length it was found at Achmetha, in the province of the Medes, v. 2. Perhaps some that durst not destroy it, yet hid it there, out of ill will to the Jews, that they might lose the benefit of it. But Providence so ordered that it came to light; and it is here inserted, v. 3-5. 1. Here is a warrant for the building of the temple: Let the house of God at Jerusalem, yea, let that house be built (so it may be read), within such and such dimensions, and with such and such materials. 2. A warrant for the taking of the expenses of the building out of the king’s revenue, v. 4. We do not find that they had received what was here ordered them, the face of things at court being soon changed. 3. A warrant for the restoring of the vessels and utensils of the temple, which Nebuchadnezzar had taken away (v. 5), with an order that the priests, the Lord’s ministers, should return them all to their places in the house of God.
II. The confirmation of it by a decree of Darius, grounded upon it and in pursuance of it.
1. The decree of Darius is very explicit and satisfactory.
(1.) He forbids his officers to do any thing in opposition to the building of the temple. The manner of expression intimates that he knew they had a mind to hinder it: Be you far hence (v. 6); let the work of this house of God alone, v. 7. Thus was the wrath of the enemy made to praise God and the remainder thereof did he restrain.
(2.) He orders them out of his own revenue to assist the builders with money, [1.] For carrying on the building, v. 8. Herein he pursues the example of Cyrus, v. 4. [2.] For maintaining the sacrifices there when it was built, v. 9. He ordered that they should be supplied with every thing they wanted both for burnt-offerings and meat-offerings. He was content it should be a rent-charge upon his revenue, and ordered it to be paid every day, and this without fail, that they might offer sacrifices and prayers with them (for the patriarchs, when they offered sacrifice, called on the name of the Lord, so did Samuel, Elijah, and others) for the life (that is, the happiness and prosperity) of the king and his sons, v. 10. See here how he gives honour, First, To Israel’s God, whom he calls once and again the God of heaven. Secondly, To his ministers, in ordering his commissioners to give out supplies for the temple service at the appointment of the priests. Those that thought to control them must now be, in this matter, at their command. It was a new thing for God’s priests to have such an interest in the public money. Thirdly, To prayer: That they may pray for the life of the king. He knew they were a praying people, and had heard that God was nigh to them in all that which they called upon him for. He was sensible he needed their prayers and might receive benefit by them, and was kind to them in order that he might have an interest in their prayers. It is the duty of God’s people to pray for those that are in authority over them, not only for the good and gentle, but also for the forward; but they are particularly bound in gratitude to pray for their protectors and benefactors; and it is the wisdom of princes to desire their prayers, and to engage them. Let not the greatest princes despise the prayers of the meanest saints; it is desirable to have them for us, and dreadful to have them against us.
(3.) He enforces his decree with a penalty (v. 11): “Let none either oppose the work and service of the temple or withhold the supports granted to it by the crown upon pain of death. If any alter this decree, let him be (hanged before his own door as we say), hanged upon a beam of his own house, and, as an execrable man, let his house be made a dunghill.“
(4.) He entails a divine curse upon all those kings and people that should ever have any hand in the destruction of this house, v. 12. What he would not do himself for the protection of the temple he desired that God, to whom vengeance belongs, would do. This bespeaks him zealous in the cause; and though this temple was, at length, most justly destroyed by the righteous hand of God, yet perhaps the Romans, who were the instruments of that destruction, felt the effects of this curse, for that empire sensibly declined ever after.
2. From all this we learn, (1.) That the heart of kings is in the hand of God, and he turns it which way soever he pleases; what they are he makes them to be, for he is King of kings. (2.) That when God’s time has come for the accomplishing of his gracious purposes concerning his church he will raise up instruments to promote them from whom such good service was not expected. The earth sometimes helps the woman (Rev. xii. 16), and those are made use of for the defence of religion who have little religion themselves. (3.) That what is intended for the prejudice of the church has often, by the overruling providence of God, been made serviceable to it, Phil. i. 12. The enemies of the Jews, in appealing to Darius, hoped to get an order to suppress them, but, instead of that, they got an order to supply them. Thus out of the eater comes forth meat. The apocryphal Esdras (or Ezra), Book I. ch. iii. and iv., gives another account of this decree in favour of the Jews, that Darius had vowed that if ever he came to the kingdom he would build the temple at Jerusalem, and that Zerubbabel, who was one of his attendants (whereas it is plain here that he was now at Jerusalem), for making an ingenious discourse before him on that subject (Great is the truth and will prevail), was told to ask what recompence he would, and asked only for this order, in pursuance of the king’s vow.
Fuente: Matthew Henry’s Whole Bible Commentary
Ezra – Chapter 6
Hindrance Forbidden, Verses 1-12
It appears that king Darius acted promptly and diligently on the correspondence from Tatnai. He set those to work to search for the decree which Cyrus had made for the building of the temple in the first year of his reign. It was located in Achmetha, the palace of the kings in the land of Media, not in Babylon nor the Persian palace of Shushan.
Had not Darius been moved of the Lord with a sincere desire to restore the temple he might not have persisted so far in his search. Media is north of Elam, which borders the Persian Gulf, and south of the great inland Caspian Sea, in the modern nation of Iran. Achmetha is better known in history as Ecbatana, one of the royal cities of the old Persian empire.
In replying to Tatnai Darius copied the decree of Cyrus as it had been given, and it was found to contain exactly the provisions claimed for it, by the Jews, to Tatnai. Dated in Cyrus’ first year it provided that the house be built for the making of sacrifices; its foundations were to be substantial, according to set dimensions, with three rows of stone and one of new timber. The new expense of the building was to be from the king’s treasury; the gold and silver vessels taken away by Nebuchadnezzar were to be restored. ‘
Tatnai and Shethar-boznai, with the Apharsachites, were strictly ordered to keep away from the builders and to hinder them in no way. On the contrary they were to provide from the king’s revenue and tribute in that country many other things which should be useful in their restoration of the temple. Everything needful was to be supplied that the work might be no more delayed. They were to be furnished with bullocks, rams, and lambs for the sacrifices, along with wheat, oil, salt, and wine for the use of the priests. This was to be supplied daily as needed. Darius had a selfish interest in this, for he desired sacrifices and prayers on the part of the priests for his own welfare and that of his sons.
Darius put teeth in his decree, that no one would dare hinder its process. Any attempt at alteration was to be punished by pulling timbers from the offender’s house, erecting a scaffold from it, and hanging him on it. His house was to be turned into a dunghill, or a public latrine. The king prayed that the God whose name was on the temple of Jerusalem would destroy all kings and people who would undertake to change or destroy the house the Jews were building in Jerusalem. He closed by saying, “I Darius have made a decree; let it be done with speed.”
With this decree of Darius the fortunes of the Jews had made a dramatic turn about. It is a great lesson in the power of the Lord to change the intent of wicked rulers when His people have aligned themselves aright in His service (1Pe 3:13).
Fuente: Garner-Howes Baptist Commentary
THE PROGRAM OPPOSED BUT PROSPERED
IN concluding our last address we dealt with the enthusiasm of age, and listened to the cracked but enthusiastic voices of the old men who wept and laughed and shouted at the sight of even the foundation of the new house. But it is one thing to lay the foundation, it is another to complete the building.
Chapters four to six are a report of progress, and they prove the unity of the race and the universality of human experience, in that this report carries both the outline of plans and the description of opponents, the record of progress and the recital of opposition.
Such is life! There are instances in which the progress of life is marked, but seldom indeed is it smoothly made or delightfully accomplished. Once in a while we enjoy a solid week of sunshine, but seldom or never a month. The clouds darken, the thunders roll, the lightnings flash, the drenching rains fall; or, if at another season, the winds blow, the snow drives into the face, the hoar-frost bites into the very earth. It is perhaps well that these things are so. An eternal sunshine would be monotonous, and everlasting summer would thin the blood, sap the strength and result in ennui.
The opening sentence of this chapter, Now when the adversaries of Judah and Benjamin heard, is the basis of the above remarks. Life itself is seldom free from adversaries, and constructive plans and material progress are never free from them. A man who does nothing may be the subject of scoff, even of contempt, but he never experiences opposition. It is when we begin to build either ourselves or institutions that our true enemies arrive, and bitter opposition is known, but the true man will carry on, and the man who yields to Divine leadership will mark progress.
This bit of history reveals some essential truths, and they have a wider application than appears upon first reading. For instance, we find here the opposition to the program, the prophets appeal, and the kings final approval.
THE PROGRAM OPPOSED
The first step is a sinister attempt. That certainly is discoverable in the language of Scripture. The opening sentence tells us that these men were the adversaries of Judah and Benjamin, and yet they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you; for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esar-haddon king of Assur, which brought us up hither.
A slight analysis, please! First, these men are adversaries; second, these men profess to be friends; third, these men profess to believe in the same God; fourth, these men admit essential differences!
Whenever a known adversary professes to be a friend, it is well to sound out his motives, determine if possible his objectives.
Again, when a man agrees with us at one point of religion, and disagrees at another, it is well to discover how essential is the agreement, and how important is the disagreement.
These people might have been in one of three companies: The remainder of the Israelitish inhabitants of the Northern Kingdom who had remained behind when their brethren were violently expelled by the Syrians, and who had always been enemies to Judah and Benjamin. Such men were the ancestors of the Galileans of the New Testament times. They might have been the offspring of Israelitish priests who were sent at the request of the captives to teach them the religion of the land when they were alarmed at an incursion of lions (2Ki 17:25-28).
On the other hand, it seems fairly clear from the text that they were neither of these, for the text tells us that Esar-Haddon, king of Assur, had brought them up to that land, a statement which identifies them as aliens and foreigners, with no kinship to Judah or Benjamin, but who by contact with left-over Jews had learned of Jehovah, and probably added Him to their pantheon.
There are men not a few who are willing to take up another god. Polytheists are not annoyed by numbers. Friendliness is their uniform attitude! Having no deep convictions of truth, they can add to their collection without any sense of compromise; in fact, another god is to them all to the good, and their very philosophy of religion renders them friendly, and courteous speech is their religious approach. The devil himself sought fellowship with Jesus on the same ground, and Judas Iscariot, his adequate representative, in the pretense of worship called Him Master, and kissed Him.
Gentle approach and smooth speech are alike tools of the adversary. The tigers claw has a velvet cover. The Modernists appeal for the Fatherhood of God and the Brotherhood of Man shows him to be the religious descendant of the adversaries of Judah and Benjamin.
There are some men whose assistance in building even the house of God were better not had. The saloon man on the corner, the scarlet woman across the street, the candidate for mayor, the ward politicianthese are all willing contributors to your sanctuary. Only give them a chance, and they will come across with a subscription and lay down the spot cash, and even express their appreciation of being honored by your request. They say, Why should we be at war? Jesus was a Prince of Peace. Let us forget our differences, and recall the Fatherhood of God and the brotherhood of man, and fellowship. Ill help you in your great enterprise, and you will at least agree not to interfere in my affairs.
Such is history! Not the history of Ezras day, but the history of my day. Such is humanity ! Not the humanity of three thousand years ago, but the humanity of this moment.
The sinister attempt is uncovered.
But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as king Cyrus the king of Persia hath commanded us.
How rude! How unsympathetic ! How coarse! What do you think of such Christianity? A Christianity that will not have the help of men who volunteer the same; a Christianity that will not permit people to engage in a good work; a Christianity that will not accept aid from the world in putting over its great and glorious enterprises!
Is that the Christianity of Christ? We rather think so. The Old Testament which He approved, taught that two could not walk together except they be agreed, and the New Testament gives very little countenance to worldly fellowships. John writes: Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him (1Jn 2:15), and the same John went to a frightful extreme, in the judgment of some people, saying,
Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.
If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed:
For he that biddeth him God speed is partaker of his evil deeds (2Jn 1:9-11).
Paul wrote, Be not conformed to this world. History seems to be replete with illustrations of the fact that whenever the church invites and accepts the cooperation of the world, it takes into its bosom an enemy, and will be compelled later to discover that fact.
Mark the conduct here! These very men who a few hours before were pretending friendship and were keen to make their contributions, are no sooner rejected than their true spirit evinces itself, and they set themselves to the task of weakening the hands of the people of Judah, and trouble them in their building, and hire counsels against them, frustrate their purpose, and finally address an accusation to Artaxerxes, king of Persia, and lodge against them the most serious complaints. It is a fine thing to be free from close fellowship with such pretenders, to be independent of such hypocrites, to be rid forever of such courting rebels (Ezr 4:4-16)
Here again history repeats itself. Ecclesiasticism in the last fifteen years has become apostate. Its denominational organizations have almost uniformly corrupted religion, denying the faith and substituting a new godEvolutionfor Jehovah, and yet they tell us they believe in our God and want to work with us on the inclusive basis. In the name of brotherhood they seek for united endeavor on the part of Unitarians and Trinitarians.
As one has put it, They think by these two wingsUnitarianism on the one side, and Trinitarianism on the other, Ecclesiasticism is to mark progress.
But will she? When did Christianity ever succeed on such a basis? What has Latitudinarianism done for the church of God except to degenerate her? When and where did the inclusive policy bless foreign missions or missions at home? When and where did any church ever accept the compliments and co-operation of the world without at the same time losing its spiritual life? The attempt to thus widen the true channel of Christianity has only resulted in creating swamps in which the very life of spiritual religion is threatened.
Charity doesnt consist in the surrender of convictions; it is not strengthened by the breaking down of all barriers. Life is more exclusive than death. In the cemetery there are no divisions. In the graveyard friend and foe find no occasion of controversy; but among living men debates are possible, even desirable; and there is such a thing as a righteous contention for the faith, and battle even unto the death, in behalf of the truth.
I do not know one church in the United States, nor am I familiar with one in the Canadian provinces, nor have I ever heard of one in Europe, or Asia, or Africa, or China, or Japan, that proved itself a power for good and for God after it had compromised with false religions, descended to a modicum of doctrine or none, and proceeded upon a basis of co-operation with and from the world.
They carried their case to the highest court. In this instance it was Artaxerxes, the conqueror, the Persian, who had defeated Cyrus and had come into power. Artaxerxes was not a king who had created a country, but he had captured a country, and the opponents of Judah and Benjamin reasoned that he would be keen about his resources, and would demand the loyalty of his subjects in tax paying. They appealed, therefore, to his personal selfishness, his honor (Ezr 4:14), his security (Ezr 4:15), and particularly to his interest in toll, tribute and custom (Ezr 4:13).
Times have changed, but not the customs of men. To this day the two institutions that are most easily excited upon all these subjects are the State and the Church. The administrators of state are very solicitous on the subject of patriotism, and still more determined upon the principle of tax-paying, and when one remembers our misgoverned world is a world of nations that increase tributes, and customs, and taxes daily, and through the power of oligarchy oppress the long-suffering people, he might imagine that if you look to the church, the great ecclesiastical body that now sets itself up as sister to the State, or, as in some instances as the States competitor, it would provide another vision; but alas! not so!
The Artaxerxes of ecclesiasticism is today a conqueror also, and not a creator; and the interest of ecclesiasticism is not in the good of the people, but in the perfection and continuation of its own organization and in the execution of its own personally selfish program. Alas, for that individual preacher or that individual church that refuses to bow down before the ecclesiastical potentate! He is not always named a pope, nor in all branches of ecclesiasticism is he even called a bishop, but he is making his authority increasingly known, and the weight of his hand to be increasingly felt; and if any individual refuses to pay toll, tribute and custom, or any church fails to practice the same, the mailed fist of judgment falls.
There was a time when in all Congregational bodies it was supposed, and repeatedly asserted, that they knew no masters, that they recognized no overlords; but alas for the triumph of Modernism! Today no priest-ridden organization is more tyrannized over than Baptist, Congregational, Disciple, and other supposedly autonomous bodies.
The preacher who, like Daniel, refuses to bend the knee to that authority, is sent to the lions den, and unlike Daniel, is often destroyed, in official standing and employment prospect, by hungry secretaries. The church that does not bend the knee is blacklisted and browbeaten, and by processes of court, as with the Baptists in California, Oklahoma, Michigan, Pennsylvania, and now in New York, the property is taken from the majority and turned over to the use of those who worship the machine, and who recognize no other God.
The behavior of ecclesiastical potentates in this matter suffers by comparison with that of Artaxerxes, for while he did demand the cessation of temple building (Ezr 4:17-22), and caused the work to be suspended (Ezr 4:23-24), he did not appropriate that which had been accomplished to personal use, nor turn a totally deaf ear to the true prophets of God, as the present-day ecclesiastical potentate is wont to do.
THE PROPHETS APPEAL
Turn now to the fifth chapter, and new persons appear upon the scene, and new voices are heard in the matter at issue. Haggai and Zechariah become the spokesmen. They address themselves to the Jews that were in Judah and Jerusalem in the Name of the God of Israel, and the effect of their words is recorded in this fact, Then rose up Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and began to build the house of God which is at Jerusalem: and with them were the prophets of God helping them (Ezr 5:1-2).
Who will say that speakers are useless? Who will say there is no power in preaching? Who will say that in the matter of material building, or a question of platforms, the prophet has no influence? When did the cause of God ever mark progress apart from it, and when did the people ever undertake big things without his leadership?
Eloquence is born of conviction, and action is often the fruit of eloquence. The greatest leaders are commonly both seers and speakers, and whenever the cause of God marks progress, you will find the hands of the minister and those of the layman are linked.
Politicians are often the opponents of prophets.
At the same time came to them Tatrni, governor on this side the river, and Shetharboznai, and their companions, and said thus unto them, Who hath commanded you to build this house, and to make up this wall?
Then said we unto them after this manner, What are the names of the men that make this building (Ezr 5:3-4)?
How modern that sounds! It is like the chiding of the present-day secretary: What right have you to lead this church in any direction except that prescribed by us overlords? What right have you to call a preacher without consulting us? What right have you to determine where your own money shall be spent, and what individuals and institutions shall be supported? What are the names of the men that dare oppose us, defy our authority, and depart from our prescriptions.
Let no man imagine the politicians work in the civic realm alone. They are also in ecclesiasticism; and as for differences in methods, at present at least, those of lords of state are more considerate than the rulers of ecclesiasticism.
The Church of God at this time suffers from two sources, and it is practically impossible to determine which menaces it the mostModernism, the denial of all Christian essentials, or ecclesiasticism, the present octopus of overlordship.
Note now the features of the builders defense. First of all, The eye of their God was upon the elders of the Jews. That eye is at times the undoing of men. When sin is in the midst, and the eye of God is turned upon it, the judgment day is come; but when men are in the line of Divine appointment, the eye of God upon them is but the light in which to work, and defense for them against all their opponents.
It does for them what the pillar of cloud accomplished in the Exodus. It makes a bright day for the faithful, and an impenetrable night for their enemies.
No civil authority, with criminal intent, can compel the cessation of duty faithfully discharged under Gods eye. No decree is effective against the Divine observation and pleasure. In the Book of Daniel when Shadrach, Meshach, and Abednego are commanded at the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimerto to fall down and worship the image, and are told, If ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace, they answer the king,
O Nebuchadnezzar, we are not careful to answer thee in this matter.
If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and He will deliver us out of thine hand, O king.
But if not, be it known unto thee, O king, that we mil not serve thy gods, nor worship the golden image which thou hast set up (Dan 3:15-18).
That is the speech of men who believe that God is looking on. That is the defiance of temporal authority when it sets itself against Gods command, and that is also the revelation of the true believers spirit and the explanation of his loyal and successful service.
But it is possible for men in their fury to go too far, and that is exactly what took place in this instance. They sent a letter to Darius, the king, and that letter proved to be their undoing. It demanded an investigation, and that investigation didnt turn out as they had hoped, but resulted in the discovery of a decree that was not in their favor.
How often history repeats itself! More than once have we seen a committee appointed to investigate, and the committee was created for the express purpose of carrying out a certain policy of oppression, but before the facts were all in, it was found that the committee itself was made incompetent, and its intention had been paralyzed, and truth had triumphed.
Is it not cannily strange how often God brings out of some hiding place the most amazing witnesses, the most unexpected testimonies? These opponents never imagined that such witnesses lived, or that such testimony existed, but in due time they have appeared, and this day, when Modernists are seeking to discredit the authenticity of Gods Word, how often the spade of the archeologist smites the skeptic into silence, undermines his theories, proves false his conclusions, and throws up a wall of defense for the Word! It was so here! Out of the archives of the past came the positive proofs of their right to build. Cyrus, in the first year of his reign, had made a decree to build this house of God (Ezr 5:13). The search ordered by Darius (Ezr 6:1-5) revealed that fact, and reversed the kings decision, effecting
THE KINGS APPROVAL
Truth has a custom of coming abroad. Designing men often forget that fact, and their schemes suffer in consequence. In nine cases out of ten, where ulterior motives control, those entertaining them are hopeful that the truth can be covered up; but that thought is often in vain.
The poet has told us, Truth crushed to earth will rise again, but the inspired pen declares even a greater fact, The lip of truth shall be established for ever: but a lying tongue is but for a moment (Pro 12:19).
He had a proper estimate of values who penned the inspired sentence, Buy the truth, and sell it not (Pro 25:25). More than once in recent years opponents of the truth have found themselves facing defeat. In ecclesiastical circles such opponents have captured our colleges, and by political manipulation, now man our denominational organizations; but those colleges are proving an increasing liability, and in some instances they have had to unload in disgrace that which they shouldered by theft; and all across the American continent, at this moment, there are missionary organizations trembling on the brink of bankruptcy because the truth has come abroad concerning the apostacy of leaders, and the propaganda of falsehood.
What a suggestion this of Gods intervention in human affairs and even His influence over apostate ecclesiasticism! What an encouragement this to the faithful! If God be for us, who can be against us?
We sometimes debate the question as to whether Modernists or Fundamentalists are in the majority. That is not a debatable question, for where God is there the majority always exists; and the powers that be with those that are loyal to Him are more than they that be against Him. The important question then for every Christian is not how he may stand in with the human powers that be, but rather how he may abide a friend of truth, and under the favor Divine.
There are not a few men who are telling us what faithfulness to God is costing them. They are saying that their loyalty has resulted in official opposition and oppression, and in consequence they have lost office and salary and standing, but what are these as against the loss of Gods favor; and which, pray, would such prefer?
You say, That is all very well for the man who has kept his feet under him, retained his job, has a good income, and can care for his family, but right philosophies and even righteous courses do not feed hungry children, nor clothe the wife and little ones. So? Then God has failed, and the text is not trueThe Lord God is a sun and shield: the Lord will give grace and glory: no good thing will He withhold from them that walk uprightly (Psa 84:11).
There are many men whose lack of tact, whose indifference to essential things, whose indolence in discharge of Divinely appointed tasks, whose failure to be sound and intelligent managers, effects unfavorable results that they would fain assign to Fundamentalism, but we still believe with the Psalmist, He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart, shall abide in Thy tabernacle (Psa 15:2; Psa 15:1).
I grant you that for quite a time it looked very bleak for Judah and Benjamin, and the prospects were all in favor of their opponents; but there is here another essential suggestion, namely,
Truth often reverses situations. This whole sixth chapter reveals that fact. The discovery of Cyrus decree converts Darius into a friend. The enemies of Israel have his sharp command, Let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in his place (Ezr 6:7).
Can you imagine the joy that swept the tents of Israel when that sentence had reached them? But even that was only a fair beginning. Follow with Ezr 6:8-12, inclusive. Whoever imagined that it could be soin one daythe king whose decree had been most feared, becoming the friend of friends, and speaking the very words that cleared the whole situation and practically killed the entire opposition? Yes! Some of us know that to be possible. We have seen it done in life. We have gone against enemies ourselves. They have been so big, their voices so loud, their threats so furious, that fear took hold upon us, and it looked like all our future plans were doomed; and then we have seen a change over night. The next morning our enemies were in dishonor, their sinister hopes exposed, and their godless plans thwarted; yea, even made to become contributory, as here (see Ezr 6:13-14). The Lord reigneth; let the earth rejoice (Psa 97:1).
Truth and time complete Gods projects.
And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king.
And the Children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy,
And offered at the dedication of this house of God a hundred bullocks, two hundred rams, four hundred lambs; and for a sin offering for all Israel, twelve he goats, according to the number of the tribes of Israel.
And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the Book of Moses.
And the children of the captivity kept the passover upon the fourteenth day of the first month.
For the priests and the Levites were purified together, all of them were pure, and killed the passover for all the children of the captivity, and for their brethren the priests, and for themselves.
And the Children of Israel, which were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek the Lord God of Israel, did eat,
And kept the feast of unleavened bread seven days with joy: for the Lord had made them joyful, and turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel (Ezr 6:15-22).
How marvelous! How much like God! How perfectly in keeping with Christian experience! What project does He indict in our hearts that cannot be carried to successful completion if we are faithful?
It is impossible to complete any great task without meeting opposition. The more Divine the project, the more furious the opponents. Satan has his emissaries a multitude. They are ever ready to set upon the man who builds for God, but that is never an occasion for discouragement; it is rather, when properly understood, a reason for rejoicing.
Opponents to Christian endeavor are a practical demonstration that one is in the Divine will. Christ Himself has gone before us here.
Why do the heathen rage, and the people imagine a vain thing?
The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against His anointed, saying,
Let us break their bands asunder, and cast away their cords from us (Psa 2:1-3).
That is because they are heathen; that is because they hate God; that is because they do not propose to have His Son rule over them. But, what of it?
He that sitteth in the heavens shall laugh: the Lord shall have them in derision.
Then shall He speak unto them in His wrath, and vex them in His sore displeasure.
Yet have I set My King upon My holy hill of Zion.
I will declare the decree: the Lord hath said unto me, Thou art My Son; this day have I begotten Thee.
Ask of Me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.
Thou shalt break them with a rod of iron; Thou shalt dash them in pieces like a potters vessel.
Be wise now therefore, O ye kings: be instructed, ye judges of the earth.
Serve the Lord with fear, and rejoice with trembling (Psa 2:4-11).
God with you, you are more than conquerors!
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL AND EXPLANATORY NOTES.] This chapter contains(i.) The search for and discovery of the decree of Cyrus (Ezr. 6:1-5). (ii.) The decree of Darius for the furtherance of the building of the Temple (Ezr. 6:6-12). (iii.) The carrying on and completion of the building of the Temple (Ezr. 6:13-15). (iv.) The dedication of the Temple (Ezr. 6:16-18). (v.) The celebration of the feasts of the Passover and of Unleavened Bread (Ezr. 6:19-22).
Ezr. 6:1. Then Darius the king made a decree] These words seem to refer only to the command to make an investigation; but in reality they serve as an introduction to the decree which was promulgated to Tatnai, &c. (comp. Ezr. 5:6). It is as if the subsequent narrative: and search was made] were taken up merely as an explanation of the decree following in Ezr. 6:6 sq.Schultz. The house of the rolls] Margin: Chald. books. Schultz: writings. (Comp. chap. Ezr. 5:17.) Laid up] Margin: Chald. made to descend. The apartment was probably underground.
Ezr. 6:2. Achmetha] i.e., Ecbatana. The name Achmetha, which at first sight seems somewhat remote from Ecbatana, wants but one letter of Hagmatana, which was the native appellation. Two cities of the name of Ecbatana seem to have existed in ancient times, one the capital of Northern Media; the other the metropolis of the larger and more important province known as Media Magna. The site of the former appears to be marked by the very curious ruins at Takht-i-Suleman; while that of the latter is occupied by Hamadan, which is one, of the most important cities of modern Persia. There is generally some difficulty in determining, when Ecbatana is mentioned, whether the northern or the southern metropolis is intended. Few writers are aware of the existence of the two cities, and they lie sufficiently near to one another for geographical notices in most cases to suit either site. The northern city was the seven-walled town described by Herodotus, and declared by him to have been the capital of Cyrus (Herod. i. 98, 99, 153; comp. Mos. Choren. ii. 84); and it was thus most probably there that the roll was found which proved to Darius that Cyrus had really made a decree allowing the Jews to rebuild their Temple.Bibl. Dict. A roll] The ancient Persians used parchment for their records, as appears from Ctesias (cap. Diod. Sic. ii. 32)Rawlinson.
Ezr. 6:3. In the first year of Cyrus the king] (Comp. chaps. Ezr. 1:1; Ezr. 5:13.) Omit concerning as supplied by the translators of the A. V. The house of God at Jerusalem] These words stand alone by themselves, and constitute to a certain extent a title. The place where they offered sacrifices] Keil: As a place where sacrifices are offered. Schultz: As a place where offerings are brought. And let the foundations thereof be strongly laid] Schultz: And whose foundations are capable of supporting (namely, the structure). The height thereof threescore cubits] &c. In these dimensions the length is not specified; probably because in this respect the new Temple was to correspond with the former one.
Ezr. 6:4. With three rows of great stones, and a row of new timber] The meaning of this is uncertain. One interpretation is that the word translated row () should be rendered storey; and that it applies to the three storeys of chambers that surrounded Solomons, and afterwards Herods Temple, and with this again we come to the wooden Talar which surmounted the Temple and formed a fourth storey.Bibl. Dict. But it is questionable whether ever signifies storey. Fuerst gives, as the meaning of the word, a layer, a row, as of stones or bricks in a wall. So also Keil. Schultz says it means that three of the Temple walls were of hewn stone, the other, namely, the front, which must for the most part be composed of a large entrance, was to be made of wood. In support of this view he argues from 1Ki. 6:36, that Solomon provided the inner court (of his Temple) on three sides with walls of quarried stone, on the one other side, without doubt the front side, where the chief entrance was, where then there was probably a larger door, with an enclosure of hewn cedar. In the Temple of Herod also, the entrance side of the holy place was still composed of one great folding door, sixteen cubits broad. Another interpretation is that the walls were three rows or courses of stone in thickness with an inner wainscoting of wood. And another, taking as signifying row, or layer, is that the walls were built of three layers of large stones and then a layer of timber, repeated from the base to the summit. But there is a complete absence of evidence of the existence of buildings of this kind in the East in olden times. And let the expenses be given out of the kings house] or from the royal revenues (Comp. Ezr. 6:8.) This must either refer to the cost of only the materials of the building, or it was never carried into effect; for the Jews themselves contributed largely to the cost of the building (chaps. Ezr. 2:68-69; Ezr. 3:7).
Ezr. 6:5. And also let the golden and silver vessels of the house of God] &c. (Comp. chaps. Ezr. 1:7-8; Ezr. 5:14-15.)
Ezr. 6:6. Now therefore Tatnai] &c. This is the decree made by Darius the king (Ezr. 6:1). Your companions the Apharsachites] (See on chap. Ezr. 5:6.) Be ye far from thence] i.e. do not trouble or interfere with the Jews in this matter.
Ezr. 6:10. That they may offer sacrifices] &c. This was the object aimed at by Darius the king in the preceding orders of his decree. We find, says Keil, that in after times sacrifices were regularly offered for the king on appointed days: comp. 1Ma. 7:33; 1Ma. 12:11; 2Ma. 3:35; 2Ma. 13:23; Joseph. Antiq. XII. ii. 5, and elsewhere.
Ezr. 6:11. Alter this word] either by transgressing or by abolishing it. Let timber be pulled down from his house, and being set up, let him be hanged thereon] Keil: Let a beam be torn from his house, and let him be fastened hanging thereon. Schultz: Let him be fastened thereon and crucified. It is almost beyond doubt that crucifixion is the punishment signified here. And let his house be made a dunghill for this] that is, let it be torn down and changed into a common sewer, comp. 2Ki. 10:27; Dan. 2:5.Schultz.
Ezr. 6:14. And Artaxerxes king of Persia] This king did not reign till long after the completion of the Temple, and the insertion of his name here can only be accounted for by supposing that the compiler or editor of this record inscribed his name as one who, in later times, contributed to the maintenance of the Temple, and so kept up the work his predecessors had begun.Clemance. And Schultz points out that, instead of giving a simple narrative of the completion of the building, the author would rather express recognition and thanks, and hence could forget none who were deserving of mention. Artaxerxes came into consideration only on account of the gifts which he caused to be brought to Jerusalem by Ezra (chap. Ezr. 7:15-20).
Ezr. 6:15. The month Adar] which is the twelfth month, and corresponds with our March. The building was completed about twenty years after the laying of the foundation by Zerubbabel, and four years five months and a few days after the resumption of the work by reason of the prophesying of Haggai (Hag. 1:15).
Ezr. 6:17. An hundred bullocks, two hundred rams] &c. These numbers, though small as compared with those offered at the dedication of the former Temple (1Ki. 8:5; 1Ki. 8:63), considering the number and the circumstances of the people, constitute a hearty and joyful offering. A sin offering for all Israel, twelve he-goats] &c. While the great majority of those who returned with Zerubbabel were of Judah, it is probable that some families of the other tribes returned with them, and that for that reason a sin offering was presented for every tribe. Moreover, as Keil observes, a sin offering was brought for all Israel, because the Temple was intended for the entire covenant people, whose return to the Lord and to the land of their fathers, according to the predictions of the prophets, was hoped for. (Comp. e.g. Eze. 37:15, sq. Jer. 31:27, sq.)
Ezr. 6:18. They set the priests in their divisions, and the Levites in their courses] &c. (Comp. 1Ch. 23:6-23; 1Ch. 24:1-19; 2Ch. 35:5; 2Ch. 35:12.) As it is written in the book of Moses] (Comp. Num. 3:6-10; Num. 8:5-26.) With this verse the Chaldee section closes.
Ezr. 6:19. Kept the passover upon the fourteenth day of the first month. (Comp. Exo. 12:6.)
Ezr. 6:20. For the priests and the Levites were purified] &c. Rawlinson says that this is a mistranslation, and that it should be, For the priests had purified themselves, and the Levites were all pure as one man, and killed, &c. He further suggests that this was the reason why the Levites killed the paschal lambs not only for themselves and for the people, but also for their brethren the priests (Comp. 2Ch. 29:34.) But, as Keil remarks, from the days of Josiah it seems to have been customary for the Levites to slaughter the passover lambs for the whole community, both priesthood and laity. (2Ch. 35:11; 2Ch. 35:14-15). Schultz translates, For the priests and Levites had purified themselves as one man, they were all clean, and killed, &c. He suggests that the latter slaughtered the lambs for the priests, because they were so busy elsewhere.
Ezr. 6:21. And all such as had separated themselves] &c. Those who separated themselves from these heathen are not proselytes from heathenism, but descendants of the Jews and Israelites who had remained in the land when the rest of the nation had been carried captive, as all the parallel passages show, comp. Ezr. 9:1; Ezr. 9:10, Ezr. 10:2; Ezr. 10:10-11; Neh. 9:2; Neh. 10:28. They had without doubt intermarried with the heathen, and the more they had entered into communion with them, the less were they in a position to observe the Mosaic laws respecting food and purification. To separate themselves from the impurities of the heathen meant for them to forsake altogether communion with the heathen, and seek communion with the Jewish congregation.Schultz.
Ezr. 6:22. Kept the feast of unleavened bread seven days] (Comp. Exo. 12:15; Exo. 13:7, &c.) The king of Assyria] Darius, the king of Persia, is here called king of Assyria, not only as ruler of the territory of the previous Persian empire (Keil), or because Assyria from ancient time had been the usual name for all that region (Clericus), which cannot be proved from Jdt. 2:1; but, above all, likewise, because Darius, as head of the great empire of the world, properly took the same relative position over against the people of God as the Assyrian and Chaldean kings had once had, because it was properly only a continuation or renewal of the same, and because the thought was now to be expressed, that finally that very enemy who had once so fearfully and destructively oppressed the people of God, had been changed by the grace of God into a friend, so that he had even himself strengthened the hands of the congregation in re-establishing the destroyed Temple.Ibid.
A THOROUGH SEARCH AND AN IMPORTANT DISCOVERY
(Ezr. 6:1-5)
I. The search for the decree of Cyrus.
1. Was thorough. Search was made in the house of the rolls, where the treasures were laid up in Babylon, as being the most likely place in which to find a copy of the alleged decree of Cyrus. The document, however, was not found there. But the search was not abandoned when it failed there, but was continued at Achmetha, or Ecbatana, as being the place where, next to Babylon, it would most probably be discovered. The thoroughness of this search seems to us an evidence of the desire of Darius the king to deal fairly and honourably with his Jewish subjects.
2. Was successful. And there was found at Achmetha, in the palace that is in the province of the Medes, a roll, &c. Thus the honest and earnest search was rewarded, the veracity of the statement of the elders of the Jews (chap. Ezr. 5:13-15) was clearly proved, and the lawfulness of the authority by which they acted firmly established.
Learn:
Honest and thorough investigation promotes the interests of religion and of the Church of God. Partial examination, and yet more, examination by persons whose opinions or feelings are prejudiced, often leads to conclusions which are inimical to the cause of God and of religious truth. But sincere, patient, thorough investigation into the credentials of Christianity is eminently desirable, and conduces to its progress. Merely human systems of religion may well shun the light; some of the doctrines of men concerning Christianity, upon examination, may prove untenable; and error may naturally seek to evade every real test; but truth, righteousness, and the religion of our Lord Jesus Christ court inquiry, and by inquiry they spread and prevail. (a).
II. The discovery of the decree of Cyrus. And there was found at Achmetha, in the palace that is in the province of the Medes, a roll, and therein was a record thus written: In the first year of Cyrus, &c. (Ezr. 6:2-5). The edict thus brought to light contained three commands of the utmost importance to the Jews.
1. That their Temple should be rebuilt. In the first year of Cyrus the king, Cyrus the king made a decree:The house of God at Jerusalem:Let the house be built, &c. It was to be built
(1) at the old place; at Jerusalem. This was important, because of the old and precious associations and memories which clustered thickly around it.
(2.) For the old purposes. The house of God a place where they may offer sacrifices. It was for the worship of the same holy Being, and in the same manner, as their fathers had worshipped.
(3.) In solid and durable manner. And let the foundations thereof be strongly laid, so as to be thoroughly capable of supporting the superstructure, that the edifice may endure the longer.
2. That the expenses of building be granted them from the royal revenues. And let the expenses be given out of the kings house. Either this command was intended to apply only to the materials of the building, or it was never fully carried out. It may be that they did not receive what was here ordered them, as Matthew Henry suggests, because the face of things at court was soon changed. But we know that, out of their own resources, the Jews contributed largely to the expenses of the building (chaps. Ezr. 2:68-69; Ezr. 3:7).
3. That the costly and sacred vessels of the former Temple should be restored. And also let the golden and silver vessels of the house of God, &c. (Ezr. 6:5).
(1.) These vessels had been degraded to base uses by heathen kings. Which Nebuchadnezzar took forth out of the Temple which was at Jerusalem, and brought unto Babylon. And he brought the vessels into the treasure house of his god (Dan. 1:2). Belshazzar, at his great and impious feast, whiles he tasted the wine, commanded to bring the golden and silver vessels, &c. (Dan. 5:2-4).
(2.) They had been preserved from destruction or loss in the Providence of God. God had so ordered events that these vessels were regarded by the heathen Nebuchadnezzar as sacred, and were by him deposited in a secure place.
(3.) They were restored to their original place and use by a heathen king, who was moved thereto by the Spirit of God. Let them be restored, and brought again unto the Temple which is at Jerusalem, to their place, and (thou) shalt place them in the house of God. Seeing that God thus preserves even consecrated utensils, how much more will He keep His consecrated people! Fear thou not; for I am with thee: be not dismayed, &c. (Isa. 41:10; Isa. 41:13). Fear not; for I have redeemed thee, I have called thee by thy name; thou art Mine. When thou passest through the waters, &c. (Isa. 43:1-2).
Learn:
The advantages of written history. The testimony of the Jewish elders concerning the edict of Cyrus might have been denied by some, and by others suspected of exaggeration in their own favour, and in this way the great work might have been again arrested; but this state-document, found in one of the royal offices or chambers, was unimpeachable. Tradition is variable and uncertain; but the record written at the time of the events is fixed and trustworthy. (b). How great should be our gratitude for the sacred writingsthe Word of God, which liveth and abideth for ever! (c).
ILLUSTRATIONS
(a) The religion of Christ might be shown to abound in circumstances which contradict and repel the idea of a human origin. For example, its representations of the paternal character of God; its inculcation of a universal charity; the stress which it lays on inward purity; its substitution of a spiritual worship for the forms and ceremonies, which everywhere had usurped the name and extinguished the life of religion; its preference of humility, and the mild, unostentatious, passive virtues, to the dazzling qualities which had monopolised mens admiration; its consistent and bright discoveries of immortality; its adaptation to the wants of man as a sinner; its adaptation to all the conditions, capacities, and sufferings of human nature; its pure, sublime, yet practical morality; its high and generous motives; and its fitness to form a character, which plainly prepares for a higher life than the present;these are peculiarities of Christianity, which will strike us more and more in proportion as we understand distinctly the circumstances of the age and country in which this religion appeared, and for which no adequate human cause has been or can be assigned.
Passing over these topics, each of which might be enlarged into a discourse, I will make but one remark on this religion, which strikes my own mind very forcibly. Since its introduction, human nature has made great progress, and society experienced great changes; and in this advanced condition of the world, Christianity, instead of losing its application and importance, is found to be more and more congenial and adapted to mans nature and wants. Men have outgrown the other institutions of that period when Christianity appeared, its philosophy, its modes of warfare, its policy, its public and private economy; but Christianity has never shrunk as intellect has opened, but has always kept in advance of mens faculties, and unfolded nobler views in proportion as they have ascended. The highest powers and affections which our nature has developed find more than adequate objects in this religion. Christianity is indeed peculiarly fitted to the more improved stages of society, to the more delicate sensibilities of refined minds, and especially to that dissatisfaction with the present state, which always grows with the growth of our moral powers and affections. As men advance in civilisation, they become susceptible of mental sufferings, to which ruder ages are strangers; and these Christianity is fitted to assuage. Imagination and intellect become more restless; and Christianity brings them tranquillity, by the eternal and magnificent truths, the solemn and unbounded prospects, which it unfolds. This fitness of our religion to more advanced stages of society than that in which it was introduced, to wants of human nature not then developed, seems to me very striking. The religion bears the marks of having come from a Being who perfectly understood the human mind, and had power to provide for its progress. This feature of Christianity is of the nature of prophecy. It was an anticipation of future and distant ages; and when we consider among whom our religion sprung, where, but in God, can we find an explanation of this peculiarity?W. E. Channing, D.D.
(b) In Books lies the soul of the whole Past Time; the articulate audible voice of the Past, when the body and material substance of it has altogether vanished like a dream. Mighty fleets and armies, harbours and arsenals, vast cities, high domed, many engined,they are precious, great: but what do they become? Agamemnon, the many Agamemnons, Pericleses, and their Greece; all is gone now to some ruined fragments, dumb mournful wrecks and blocks: but the Books of Greece! There Greece, to every thinker, still very literally lives; can be called up again into life. No magic Rune is stranger than a Book. All that mankind has done, thought, gained, or been: it is lying as in magic preservation in the pages of Books. They are the chosen possession of men.Thomas Carlyle.
(c) It is a blessed thought that the words of the Bible were written for usthat the Spirit of God looked along the ages, and saw that in such an event or circumstance of life we should need just such counsel and help. And then He inspired a pen to write it down. Not for our good only, but for thousands who have gone before and who will come after. No promise is there that has not been proved thousands of timesno warning, but many have taken it home. It is like a good chart which has everything on it that a mariner in any seas may need. Its truths never wear out. Says one, who has been a deep student of it: The Bible will bear a thousand readings, and the man who has gone over it the most frequently and carefully is the surest of finding new wonders there.The Study.
What a wonderful Book is the Bible! Just let us look at it. There it liesa Book several thousand years olda Book at war with all the evil passions of a wicked worlda Book dwelling in an enemys countrya Book exposed to every species of assaulta Book that has been shot at by innumerable archers, and yet there it lies, unhurt, invulnerable, not a crevice to be found in its coat of mail, not the shadow of a genuine doubt upon its Divinity, not a speck upon its glorious robes! Well may we say as we gaze upon it, Surely God is in this Book! how dreadful is this Book! it is none else than the Book of God; it is the gate of heaven!Anon.
THE DECREE OF DARIUS
(Ezr. 6:6-12)
In this royal edict we have:
I. A prohibition. Now Tatnai, governor beyond the river, Shethar-boznai, and your companions the Apharsachites, which are beyond the river, be ye far from thence: let the work of this house of God alone. All interference with the builders and the building of the Temple is here forbidden by the king. Tatnai and Shethar-boznai seem to have acted with conspicuous fairness toward the Jews; but it is probable that some of their former Samaritan enemies would have hindered them in their great work if they could have done so. Such hindrance this edict imperatively prohibits.
II. An injunction. The royal decree goes on to command Tatnai and his companions in office to help onward the work of the Jewish builders.
1. They were to allow the building of the Temple. Let the governor of the Jews and the elders of the Jews build this house of God in his place.
2. They were to assist the building of the Temple. Moreover, I make a decree what ye shall do to the elders of these Jews for the building of this house of God: that of the kings goods, of the tribute beyond the river, forthwith expenses be given unto these men, that they be not hindered.
3. They were to assist the worship of the God of the Temple. And that which they have need of, both young bullocks, and rams, and lambs, for the burnt offerings of the God of heaven, wheat, salt, wine, and oil, according to the appointment of the priests which are at Jerusalem, let it be given them day by day without fail.
Notice:
1. The sufficiency of this assistance. It provides for the daily and other burnt offerings, for the meat offerings, and for other things according to the expressed requirements of the Jewish priests.
2. The continuity of this assistance. Let it be given them day by day.
3. The urgency of the command of this assistance. Let it be given them without fail; let it be done with speed. In this way unusual importance is given to this edict for helping forward the Temple and the worship of Jehovah. The object of the king in thus aiding their worship is noteworthy: That they may offer sacrifices of sweet savours unto the God of heaven, and pray for the life of the king, and of his sons. This is a remarkable utterance from a heathen monarch. It reveals
(1.) His reverence towards God. Twice in this decree he speaks of Him as the God of heaven; and from his wish that sacrifices and prayers should be presented to Him, it is evident that he believed in His power to aid and bless men.
(2.) His faith in the efficacy of prayer to God. Darius knew that the Jews were a praying people, says Matthew Henry, and had heard that God was nigh to them in all that which they called upon Him for. He was sensible he needed their prayers and might receive benefit by them, and was kind to them in order that he might have an interest in their prayers. It is the duty of Gods people to pray for those that are in authority over them, not only for the good and gentle, but also for the froward; but they are particularly bound in gratitude to pray for their protectors and benefactors; and it is the wisdom of princes to desire their prayers. Let not the greatest princes despise the prayers of the meanest saints; it is desirable to have them for us, and dreadful to have them against us. (a).
III. A malediction. Also I have made a decree, that whosoever shall alter this word, &c. (Ezr. 6:11-12).
1. Severe penalties are denounced against any who should violate the decree.
(1.) The crucifixion of the offender. Whosoever shall alter this word, let timber be pulled down from his house, let him be fastened thereon and crucified.
(2.) The consignment of the memory of the offender to shame and loathing. And let his house be made a dunghill for this. Language such as this is not unfrequently employed by Orientals (2Ki. 10:27, Dan. 2:5; Dan. 3:29). They imprecate all sorts of indignities and abominations on the objects of their dislike, and it is not uncommon for them to smear over with filth what is the object of their contempt and abhorrence. Thus when the Caliph Omar took Jerusalem, at the head of the Saracen army, after ravaging the greater part of the city, he caused dung to be spread over the site of the sanctuary, in token of the abhorrence of all Mussulmans, and of its being henceforth regarded as the refuse and offscouring of all things.
2. A stern imprecation is uttered against any who should attempt to injure the Temple. And the God that hath caused His name to dwell there destroy all kings and people, that shall put to their hand to alter, to destroy this house of God which is at Jerusalem. Where his own power was inadequate to protect the Jews and their Temple, he invokes the hand of God against those who would injure the sacred place.
CONCLUSION:
1. See the force of example. Darius was moved by the example of Cyrus in thus showing favour to the Jews. In this case we have
(1.) An example of excellent character. The conduct of Cyrus towards the Jews was good and noble. (b).
(2.) An example of posthumous power. Cyrus had been dead for several years, but the decree which he had made determined the conduct of Darius towards the Jews. Our influence for good or for evil does not cease with our life upon earth. (c).
(3.) An example nobly followed. The decree of Darius was even more noble and generous than that of Cyrus.
2. See the workings of Divine Providence. In this decree we see that
(1.) God sometimes uses unlikely agents in accomplishing His purposes. Darius, king of Persia, was one of the most important agents in rebuilding the Temple at Jerusalem, &c.
(2.) God overrules the opposition of enemies for the accomplishment of His purposes. We are far from saying that Tatnai and Shethar-boznai were enemies to the Jews; but we know that the Samaritans were bitterly hostile to them; and now, as the result of the appeal to Darius, all his subjects west of the Euphrates are commanded to contribute to the Temple and to the worship of Jehovah. Surely the wrath of man shall praise Thee; the remainder of wrath shalt Thou restrain. (d).
ILLUSTRATIONS
(a) A man who lives habitually near to God is like a great cloud for ever dropping with fertilising showers. This is the man who can say, The earth is dissolved; I bear up the pillars thereof. France had never seen so bloody a revolution had there been men of prayer to preserve her. England, amidst the commotions which make her rock to and fro, is held fast because prayer is put up incessantly by the faithful. The flag of old England is nailed to her mast, not by the hands of her sailors, but by the prayers of the people of God. These, as they intercede day and night, and as they go about their spiritual ministry, these are they for whom God spareth nations, for whom He permitteth the earth still to exist; and when their time is over, and they are taken away, the salt being taken from the earth, then shall the elements dissolve with fervent heat, the earth also, and the works that are therein, shall be burnt up; but not until He hath caught away the saints with Christ into the air, shall this world pass away.C. H. Spurgeon.
(b) If the present lecturer has a right to consider himself a real Christian,if he has been of any service to his fellow-creatures, and has attained to any usefulness in the Church of Christ, he owes it, in the way of means and instrumentality, to the sight of a companion, who slept in the same room with him, bending his knees in prayer on retiring to rest. That scene, so unostentatious, and yet so unconcealed, roused my slumbering conscience, and sent an arrow to my heart; for, though I had been religiously educated, I had restrained prayer, and cast off the fear of God. My conversion to God followed, and soon after my entrance upon college studies for the work of the ministry. Nearly half a century has rolled away since then, with all its multitudinous events; but that little chamber, that humble couch, that praying youth, are still present to my imagination, and will never be forgotten, even amidst the splendours of heaven, and through the ages of eternity.J. A. James.
(c) The truth is, that no man or woman, however poor their circumstances or mean their lot, are without their influence; like an electric spark, passing from link to link, that runs flashing down the chain of successive generations. Indeed, a mans life is as immortal as his soul; and by its influence, though dead, he yet speaketh and worketh. Men live after they are dead. Outliving our memory, and more enduring than any monument of brass or marble, our example may prove like the circle that rises round the sinking stone, and growing wider and wider, embraces a larger and larger sphere, till it dies in gentle wavelets on the distant beach. It reaches a distant shore; your example a distant time. Take care, then, how you live.Thomas Guthrie, D.D.
(d) All things are for the best, by virtue of no inherent power in evil to develop good, for evil must ever gravitate towards an increase of itself; but by virtue of an overruling Wisdom bringing good out of evil, and converting the evil itself into the instrument of good. This is true of natural laws. The storm destructive of life and property fills the atmosphere with the seeds of larger and freer life. Pestilence is the providential stimulus of sanitary progress. Difficulties and conflicts are the school of all the heroic virtues. Fortitude, self-control, heroic force of will, unselfish generosity, a rational love of liberty, and liberality tolerant of other mens opinions, all grow out of this soil. They are not hot-house exotics, needing to be stimulated into artificial life, but vigorous evergreens, flourishing only in the free air of heaven, and striking their roots deep only in their native soil. The exercise of a Divine wisdom and power over-ordering evil for good is but the application of the same principle to the higher sphere of Gods moral government, but another and a louder strain of the same harmonious music. The past history of the world is one long illustration of this truth. The experience of the past becomes prophetic, and catching its language from the glowing pages of the inspired Scripture, sings its songs of triumphant hope for the future. Looking back to the past and forward to the future, faith recognises that all is best. From the height of the revealed promise peeping on tiptoe into the future, it catches a glimpse of a more glorious hereafter.Canon Garbett.
A BELIEVERS EXPENSES
(Ezr. 6:4)
Let the expenses be given out of the kings house.
The times are hard. Expenses are very well when one is able to meet them easily, but they involve a thousand perplexities if the income is insufficient. The most expensive living possible is that of the believer. It is not difficult to satisfy the bare requirements of the body. There is more swallowed up by the requirements of a mans position. But the human soul has the greatest needs. If we speak of its simple necessities, what a costly matter is the sustaining of its life! Think, however, of its expensive enjoyments, its superabounding luxuries! From whence do they all come? We are spiritually penniless. Are we not living far beyond our income? No. Heavens exchequer supplies bountifully all our requirements and enjoyments.
I. What are our expenses? The expenses referred to in the text are those connected with the return of the Jews to their own land, the rebuilding of the Temple, and its continual sacrifices.
1. Their release from captivity was doubtless an expensive blessing. Our release from the thraldom of sin involved enormous expenditure. Was paid out of the Kings house. Did not God give His Son? Did not the Son pay down His blood and His life? Ye are not redeemed with corruptible things such as silver and gold, but with the precious blood of Christ. What a price!
2. Their return to Jerusalem. The liberated Jews in Babylon were probably impoverished by their captivity. Cyrus says, Return to your own land, I will pay your expenses. The important step of public profession of faith in Christ, and of union with His Church, need peculiar supplies of grace. It is promised to you out of the Kings house.
3. The material for a new Temple was provided by king Cyrus. There is much new material to be built up in our habits and life. Extensive alterations must be made. We require a new building, the material of which shall be faith, hope, love, humility, chastity, self-denial, &c. Can we obtain these from our own slender purse?
4. Wages for the workmen are part of these expenses. It was a long jobthe Temple-buildingand the workmen must not stand still. The Christian who makes no progress in the Divine life may account for ithis source of supplies has been neglectedthe Kings house.
5. The restoration of the sacred vessels from Babylon (Ezr. 6:5) meant expense. Our bodies being temples of the Holy Ghost, every physical power and every mental faculty should be a vessel unto honour, sanctified and meet for the Masters use. But these, also, have been profaned and defiled in our captivity to sin. They must now be restored to their proper use, and purified.
6. The daily sacrifices were a further item in the expenditure (Ezr. 6:9).
(1.) Our hearts are altars whereon should be offered the sacrifices of worship and praise.
(2.) Our life is an altar whereon should be offered our whole conduct, and our special effort for Christ.
II. Where shall we find means to meet these expenses? There is one great treasury of lightthe suninexhaustible. The Kings house is an inexhaustible treasury of grace.
1. The word of His truth. Hidden mines of wealth. Rich doctrines, rich examples, rich promises, rich pledges. Our needs appeared big until we saw the supply here.
2. The throne of His grace, Let us come boldly, &c. (Heb. 4:16). Ask what ye will, &c. Whatsoever ye shall ask, &c.
Thou art coming to a King,
Large petitions with thee bring;
For His grace and power are such,
None can ever ask too much.
3. The fellowship of His people. Experience tells us of the supplies to be found here.
4. The dispensation of His providence. Gods abundant, unasked mercies every day. Everything in nature is a storehouse of food; the clouds over our heads, the clods under our feet, the atmosphere which we breathe. Everything in Providence supplies food for the believer. We know that all things work together for good, &c.
5. The opposition of his foes. The Persian monarch was naturally Israels enemy, yet God arranges that He shall pay Israels expenses. Even the lions we may meet shall supply sweet honey for our nourishment and refreshment.
6. The work of His Son. This includes all others. My God shall supply all your need according to His riches in glory by Christ Jesus. What is there wanted that is not to be found here? In Him dwelleth all the fulness of the Godhead. Full of grace and truth; and of His fulness have all we received, and grace for grace.
III. How shall we act in the presence of such abundance?
1. We need not be afraid of exhausting Heavens treasures. Here is grace abounding! We may be prodigals, for our Father has plenty.
2. We dare not be slow in availing ourselves of these supplies. Live up to your privileges, or you will suffer, and the bountiful King will be insulted.
3. We cannot help wondering at the goodness of the King. Was it not enough that He should liberate us from sin? He crowns us with loving-kindness and tender mercies.
4. We will not forget to express our gratitude to the King. As He is at all the expense, He shall have all the praise. Here I will begin the song, and when I arrive at the Kings house I shall in richer language
The gratitude declare
That glows within my ravished heart.
5. We must not be so selfish as to hide these glad tidings. This day is a day of good tidings, and we hold our peace.R. S. Latimer.
THE DESIRE OF A SOVEREIGN AND THE DUTY OF SUBJECTS
(Ezr. 6:10)
I propose to consider the words before us in a twofold point of view
I. As the desire of a heathen prince.
1. It was a just and reasonable desire, as the history will clearly show. The Jews, by the permission of Cyrus, had begun to rebuild their Temple, &c.
Now, consider the obligations which this benevolent monarch was conferring on the Jews, and then say whether the desire which he expressed was not just and reasonable. He had ordered that whatever they had need of, young bullocks and rams and lambs, &c. (Ezr. 6:9). Was it not reasonable that he should expect these things to be applied to their distinct use, and that, when he was showing such a paternal regard for the welfare of their nation, he should be remembered by them in their devotions, and have an interest in their prayers? Surely this was the least return which they could render to him for his extreme kindness.
2. It was also a wise and politic desire. Religion and loyalty are inseparable. It cannot be that a man who truly fears God should fail essentially in honouring the king. On the other hand, a man who has no fear of God before his eyes, has no principle sufficiently strong to keep him faithful to his king, if he be drawn either by interest or inclination to oppose him. Hence, then, it was wise in Darius, though a heathen prince, to encourage piety amongst the Jews.
Nor was he less politic in desiring a remembrance in their prayers. Intercession will induce a habit of mind friendly to the person for whom it is offered, and, if offered in sincerity by a whole nation, would prove a bulwark around the throne, stronger than all the fleets and armies that could be raised for its defence.
II. As the duty of a Christian people.
1. In the service of our heavenly King, the offering of sacrifices to Him of a sweet savour may well be considered as comprehending our duty to Him; whether as sinners, who stand in need of His mercy, or as saints, who desire to glorify His name. The Jewish sacrifices were presented as an atonement for the sins of the people; and they prefigured that Lamb of God, which in His eternal purpose was slain from the foundation of the world. These we are not required to bring; because that adorable Saviour, in whom all the types and shadows of the Mosaic law were to be fulfilled, has come. He loved us, and gave Himself for us, an offering and a sacrifice to God for a sweet-smelling savour. This sacrifice we must ever bring before the God of heaven and earth. Jesus is the way, the truth, and the life. His is the only name whereby any man can be saved.
But there are other sacrifices also, which, as saints, we are to offer, and which have a sweet savour before God. Our whole person, body, soul, and spirit, is to be presented to the Lord, as the Apostle tells us: I beseech you, by the mercies of God, that ye present your bodies, &c. (Rom. 12:1). And if only we come to God through Christ, there is not a service which we can render to Him which shall not come up with acceptance before Him, as a sacrifice of a sweet-smelling savour. Such are our alms (Heb. 13:16); such our prayers (Psa. 107:22); such our very sighs (Psa. 51:17); such is our every service, of whatever kind (1Pe. 2:5).
And do not imagine that your attention to this duty is unimportant as it respects the welfare of the state. There is a far closer connection between national piety and national prosperity than men generally imagine. (Comp. chap. Ezr. 7:23.)
To this must be added your duty to your earthly prince, to be instant in prayer to God on his behalf. This is your duty; for the Apostle says, I exhort that, first of all, supplications, prayers, &c. (1Ti. 2:1-3).
It is your interest also; for the welfare of every individual in the nation is bound up in the welfare of the king.
Let us, from the example of this heathen prince, learn how to employ our influence. Let us use it for the God of heaven; let us employ it to protect the oppressed, to encourage piety, and to maintain the honour of God in the world.
Let us learn also how to improve the privileges we enjoy. Let us abound in praises to our heavenly Benefactor, in affectionate loyalty to our earthly king, and in every work, whereby God may be glorified, and the welfare of our fellow-creatures may be advanced.C. Simeon, M.A.
THE COMPLETION OF THE TEMPLE
(Ezr. 6:13-15)
Let us consider
I. The ready compliance of the Persian officers with the royal commands.
1. They carried out their commands faithfully. Then Tatnai, governor on this side the river, Shethar-boznai, and their companions, according to that which Darius the king had sent, so they did.
2. They carried out their commands readily. So they did speedily. They exhibited neither reluctance nor delay in carrying out the directions which they had received from king Darius. We have in this another evidence of the freedom from prejudice, the impartiality, and the fairness which marked the conduct of Tatnai and Shethar-boznai towards the Jews.
II. The satisfactory progress and ultimate completion of the building of the Temple. And the elders of the Jews builded, and they prospered, &c. (Ezr. 6:14-15). This successful issue of their important undertaking was accomplished by the co-operation in various ways of many persons and powers, through the good Providence of God. Let us glance at such of these as are here mentioned.
1. The grand Authority for the great work. They builded, and finished it, according to the commandment of the God of Israel. The builders prosecuted their work as the servants of the God of heaven and earth (chap. Ezr. 5:11). They were summoned to their work and encouraged in it by the prophets of Jehovah, in the name of the God of Israel (chap. Ezr. 5:1). They were working in obedience to His express command. And there would have been no command of Cyrus and Darius without Gods command.
2. The royal promoters of the great work. And according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. Although Artaxerxes had nothing to do with the erection of the sacred edifice, he is mentioned by the historian because of the great favour he showed to the good cause many years afterwards. Each of these monarchs had rendered valuable assistance to the Jews in restoring and carrying on the worship of Jehovah.
(1.) They gave permission for the return of the exiles and for the rebuilding of the Temple (chaps. Ezr. 1:1-4; Ezr. 6:1-12; Ezr. 7:11-13).
(2.) They granted them protection in rebuilding the Temple (Ezr. 6:7).
(3.) They bestowed upon them liberal assistance both for their work and for their worship (chaps. Ezr. 1:4-11; Ezr. 6:8-10; Ezr. 7:14-23).
3. The worthy leaders of the great work. And the elders of the Jews builded. They were forward in taking up the work when summoned thereto by the prophet Haggai (chap. Ezr. 5:2), and they continued steadfast and diligent in the prosecution thereof. By their example they encouraged the people in their duty.
4. The inspired inciters in the great work. And they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. When the people were disheartened and wearied through difficulties and hindrances, these holy messengers of Heaven encouraged and strengthened them through the Divine word and in the power of the Divine Spirit. With the assurances of success in their great work, and of the rich blessing of their God, they stimulated and invigorated the people in the prosecution of that work. (Comp. Haggai 2; Zec. 4:6-10.)
5. The ultimate completion of the great work. And they builded and finished it, &c. It was completed at last. There had been difficulties in the way of the work, and opposition to it, and for some time lack of interest in it on the part of the Jews themselves; but by the several concurrent favourable influences, and especially by the blessing of God, the undertaking was at length brought to a successful issue. And the time of its completion is significant. And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king. Says Schultz: For a work of such importance the date is properly given. It was now for the first the exactly right time. The Temple was ready just seventy years after its destruction, so that the prophecy of the seventy years was now fulfilled exactly thereby.
CONCLUSION:
The building of this Temple may be regarded as a figure of
1. The building of the temple of God in individual Christians. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? &c. (1Co. 3:16-17). But ye, beloved, building up yourselves on your most holy faith, &c. (Jud. 1:20-21). Giving all diligence, add to your faith virtue, &c. (2Pe. 1:5-7). And building thus, by the blessing of God, this edifice also shall be completed. He which hath begun a good work in you will perform it until (Alford: will perfect it up to) the day of Jesus Christ. (a).
2. The building of the temple of God in the world. A great and glorious spiritual temple is being erected out of the ruins of fallen humanity. The work is frequently and sadly obstructed; the adversaries to it are many; the builders at times seem only half-hearted in their work; and the progress appears to be irregular and slow; but the edifice shall surely be brought to splendid completion. Opposition, however crafty and organised and powerful, can neither frustrate the purposes nor hinder the fulfilment of the promises of God. Here is the grand issue of the work of the builders of the spiritual temple: Behold the tabernacle of God is with men, and He will dwell with them, &c. (Rev. 21:3-4). (b).
ILLUSTRATIONS
(a) The work of sanctification must go on until the saint can say, I and my Father are one. That is the sublime end of Christianity. It is not to multiply theological technicalities; it is not to build one church spire higher than another; it is not to furnish a grindstone on which pugnacious bigots may whet their little swords; it is to gather up a shattered and overthrown humanity, to reburnish the living stones on which the fire of an enemy has left traces of fury, to rebuild the fallen empire of manhood, until it shall be beautiful and holy as a palace built for God.Joseph Parker, D.D.
It is the part of a good workman not to leave his work imperfect; a good physician will not forsake his patient when he has done but half his cure; the husbandman gives not over when he has sown but part of his ground; and he that does but half build a house is but half a carpenter. So he that enters into the way of Christianity, and stands still, is but half a Christianthe greatest part of his work is yet behind. It is not enough to begin well, but to continue in well-doing; it is not so much the entrance into, as the perseverance in goodness that is required. God left not the great work of the creation in the first or second day thereof, but in six days finished it to the glory of His name; not as then in the generation of His creatures, but now also in their regeneration; whom He loves, He loves to the end; and the good work He has begun in any, shall be perfected. Having, then, so fair a copy to write by, so good an example to live by, let us so run that we may obtain; so sail in the sea of this world that we may never give over till we arrive in the desired haven; so to begin as to be sure to make an end; that it may never be said to our great and just reproach, This man began to build, but was not able to finish (Luk. 14:30).Whittaker.
(b) Inasmuch as all the building is growing in the Lord (Eph. 2:21), and according to His order, it will, in the end, not only be a glorious temple of humanity, but marvellously adapted for the indwelling and manifestation of God. I will dwell in them, and I will be their God, and they shall be My people. I will fill them, and they shall represent My fulness. The whole building, the redeemed of every generation, growing more and more into unity with each other, and with Christ, and through Him, with all the hidden powers of the Godhead, is a work which is every way worthy of an Almighty Father. To what glory, to what beauty, will the kingdom grow? to what wisdom will its members attaint? what will be their powers? what their fellowships? what their individual freedom of action? what their service and end, as one empire in the Son, and in the Father?John Pulsford.
Did you ever win a soul to Christ? Did you ever get a grip of the hand of spiritual gratitude? Did you ever see the tear starting from the eye when the convert said, Bless you! I shall remember you in heaven, for you have brought me to Christ? Ah, my dear friend, you will not be satisfied merely with this. This is a kind of food that makes men hungry. Oh, that you had a rich banquet of it, and yet wanted more still. The Church will be built. If you and I sit still, it will be built. This is a truth, though it is often turned to a mischievous endthe Church will be built, even without us. But, oh, we shall miss the satisfaction of helping in its building. Yes, it will grow; every stone will be put in its place, and the pinnacle will soar into its predestined place, but every stone from foundation to pinnacle, will seem to say to you, Thou hadst nothing to do with this! Thou hadst no hand in this! When Cyrus took one of his guests round his garden, the guest admired it greatly, and said he had much pleasure in it. Ah, said Cyrus, but you have not so much pleasure in this garden as I have, for I planted every tree in it myself. One reason why Christ has so much pleasure in His Church is because He did so much for it; and one reason why some saints will have a greater fulness of heaven than others to rejoice in will be because they did more for heaven than others. By Gods grace they were enabled to bring more souls there; and as they look upon the Church they may, without self-reliance, and ascribing it all to grace, remember what they were enabled to do in its building up.C. H. Spurgeon.
THE SUBSERVIENCY OF A FAITHFUL MINISTRY TO THE ERECTION OF GODS SPIRITUAL TEMPLE
(Ezr. 6:14)
I. The building of the Temple through the instrumentality of the prophets Haggai and Zechariah.
1. Many difficulties obstructed the progress of the work. Scarcely was the foundation laid, before an attempt was made to impede the work through the hypocrisy of pretended friends. The Samaritans offered to co-operate with the Jews in raising the intended fabric; but their design was to frustrate, rather than promote, the completion of it. Many will profess to desire the same objects, and will offer to concur in prosecuting them to a certain point, who, if their offers were accepted, would only defeat the ends proposed. The Jews, however, determined to prosecute their work alone (chap. Ezr. 4:1-3). That device having failed, they were assaulted by the hostility of open enemies. Complaints were made against them, and they were represented as plotting to gain their liberty and independence, &c. In this way the servants of God have been assailed in all ages: our Lord was calumniated as an enemy to Csar; and His apostles as movers of sedition, &c. This plan succeeded, the Jews yielded to despondency, and for the space of fifteen years suspended the work (chap. Ezr. 4:23-24). A spirit of indolence and supineness soon prevailed among them, and would have operated to a total dereliction of the work, if God had not sent His prophets to rouse them from their lethargy.
2. Through the preaching of the prophets, however, these difficulties were overcome. The prophet Haggai justly reproved them for attending so carefully to their own accommodation, &c. (Hag. 1:2-5; Hag. 1:7). The prophet Zechariah also urged them to bear in mind how awfully their fathers had suffered for the neglect of God (Zec. 1:1-6); and then, by a variety of images which he had seen in visions, encouraged them with assurances of success in their labours (Zechariah 1-4). Thus were the people stimulated to exertion. But no sooner did they resume their work, than their enemies renewed their application to the government to issue again their mandate to discontinue it (chap. Ezr. 5:1-10). This effort, however, was overruled, as similar efforts have often been, for the furtherance of the work it was intended to destroy (comp. chap. Ezr. 6:1-10 with Php. 1:12); and in the short space of four years the edifice was completed (Ezr. 6:15).
II. The subserviency of a faithful ministry to the erection of Gods spiritual temple. The Temple of old was a shadow of that spiritual temple which is erected for God in the hearts of men; being built on the foundation of theapostles, &c. (Eph. 2:20-22). The erection of this
1. Is connected with the same difficulties. Who that begins truly to surrender up his soul to God, does not find many impediments from pretended friends? They will profess to approve of religion, and will propose to go with us to a certain length, that so they may have the greater influence to keep us from following the Lord fully, and from serving Him with our whole hearts. If we are enabled to withstand their efforts, then we shall be assailed by open enemies. Not unfrequently will they become our greatest foes, who by their relation to us ought rather to become our firmest protectors. And too often do timidity and sloth induce us to relax our efforts, till, if God do not by some special act of providence or grace awaken us, we lose the time for working, and, like the foolish virgins, experience for ever the fatal effects of our remissness.
2. Is carried on and perfected by the same means. God has established an order of men on purpose to carry on this spiritual building in the world (Eph. 4:11-13). The apostles may be called master builders; but every pastor and teacher is engaged in the same work, according to the office that has been assigned him. We call you, then, to consider your ways; consider what has hindered you hitherto, &c. Consider too the promises of God. What assurances of success are given, &c. Up then, and be doing, every one of you; and your God will be with you. Yield not to discouragements of any kind, &c. Seek as living stones to be built up a spiritual house, &c. (1Pe. 2:4-5).C. Simeon, M.A.
THE DEDICATION OF THE TEMPLE
(Ezr. 6:16-18)
The dedication of the Temple was characterised by
I. Religious rejoicing. And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy. It would not have been very surprising if they had mourned because it was so inferior in magnificence and splendour to the Temple of Solomon. It is probable that the carving and the gold, and other ornaments of Solomons Temple far surpassed this, and the pillars of the portico and the veils may all have been far more splendid, so also probably were the vessels; and all this is what a Jew would mourn over far more than mere architectural splendour. Moreover, some of the most sacred and glorious things of the first Temple were altogether absent from this one, e.g., the Ark of the covenant, the cherubim, the Shechinah, and the Urim and Thummim. Sometimes when we have reached the end of long cherished hopes and efforts, we are disappointed and depressed because the result does not come up to our ideal and desire. And we should not, therefore, have been surprised if the Jews had looked upon their finished work with sadness. But it was not so. They kept the dedication of this house of God with joy. And they had good reasons for devout gladness; e.g.
1. Protracted labours brought to a successful termination.
2. The honour offered to Jehovah their God.
3. The benefits which were likely to accrue to men through their sacred edifice and its worship. Joyousness in the service of God is a conspicuous feature of the religious life in post-exile times. This is especially manifest in the Psalms of this period. Comp. Psalms 135, 136, 146-150, , 118, which, says Schultz, without doubt the congregation then sung, although it was really composed somewhat earlier; and especially did they appropriate with greatly agitated hearts the shout of triumph: The right hand of the Lord is exalted, the right hand of the Lord doth valiantly. Open to me the gates of righteousness, &c. And we also should serve the Lord with gladness, come before His presence with singing, enter into His gates with thanksgiving, &c. (a).
II. Devout gratitude. And offered at the dedication of this house of God an hundred bullocks, two hundred rams, four hundred lambs. In these offerings we discover
1. An expression of gratitude. They presented both burnt offerings and peace offerings; and while both were expressive of gratitude, the latter were especially so. The peace offerings were eucharistic. The Psalmist refers to them when he says, I will offer to Thee the sacrifice of thanksgiving. They had great and strong reasons for gratitude. The Lord had done great things for them. And they sang, The Lord hath done great things for us; we are glad. (b).
2. An expression of their complete self-dedication to God. The burnt offerings were laid whole upon the altar, and there consumed by fire, thus setting forth the entire consecration of the offerer to God. This was the chief meaning of the burnt offerings. The dedication of churches is acceptable to God only as the worshippers dedicate themselves to Him. The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise. I beseech you, therefore, brethren, that ye present your bodies a living sacrifice, &c. (c).
The number of these offerings is small as compared with the very large number offered by Solomon at the dedication of the former Temple. Solomon offered a sacrifice of peace offerings, which he offered unto the Lord, two and twenty thousand oxen, and an hundred and twenty thousand sheep. But Zerubbabel offered only an hundred bullocks, two hundred rams, four hundred lambs, and for a sin offering for all Israel, twelve he goats. The total number of animals sacrificed then was 142,000; the total now is only 712. Yet Zerubbabel and the people with him offered
(1.) Freely.
(2.) Liberally, when we take into account their small numbers and reduced circumstances, as compared with those of the time of Solomon.
(3.) Cheerfully. And if there be first a willing mind, it is accepted according to that a man hath, not according to that he hath not.
III. Deep humility. And for a sin offering for all Israel, twelve he-goats, according to the number of the tribes of Israel. Consider
1. The nature of this offering. A sin offering. This was an acknowledgment of sin on the part of those for whom it was offered, and that the sinner deserved death by reason of his sin, but that God in His mercy accepted the death of the victim as an atonement for the sinner. And in this way the people humbly confess their sin before God. Sin had brought their miseries upon them, had stripped them of their national power and protection, had been the real cause of their captivity. Hence this sin offering was appropriate in its relation to past sins, and a hopeful indication as to their future conduct. (d).
2. The number of the victims composing this offering. A sin offering for all Israel, twelve he-goats, according to the number of the tribes of Israel. The confession of sin was intended for the whole nation, and the atonement was designed for all Israel. This was a recognition on the part of the offerers of the unity of all the tribes, an evidence that the Temple was intended for the entire covenant people, and an expression of the hope that all would return to the land of their fathers, and to the enjoyment of the full privileges of the people of God.
IV. Appropriate arrangements for its future use. And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses. Thus arrangements were made for
1. Regular and orderly services. They aimed at
(1.) Completeness in their worship. Both priests and Levites were set in their respective spheres of work. No duties were to be neglected.
(2.) Continuity in their worship. They were set in classes and divisions, so that when one had fulfilled its appointed term of service another would take its place. (Comp. 1 Chronicles 23-26)
2. Scriptural services. As it is written in the book of Moses. They were careful that their worship should be in accordance with the expressed will of God. It is well said by Matthew Henry: Though the Temple service could not now be performed with so much pomp and plenty as formerly, because of their poverty, yet perhaps it was performed with as much purity and close adherence to the Divine institution as ever, which was the true glory of it. No beauty like the beauty of holiness.
It is perhaps unnecessary to add that the principal points of this exposition are applicable to the dedication of churches in our own day.
ILLUSTRATIONS
(a) The priests of old were not to sully themselves with sorrow when they performed their functions, and saints who are of a higher priesthood should show forth delight in their approaches to their God. Angels sing, and why not Gods other servants, who are a little lower, and yet far higher? David danced before the ark, which was but a symbol of Divinity; what ails us that our heart so seldom dances before the Lord Himself? The old creation has its sunshine and flowers, its lowing herds and bleating flocks; its heaven-mounting larks and warbling nightingales; its rivers laughing, and its seas clapping hands; is the new creation of grace to render less happy worship to God our exceeding joy? Nay, rather let us come into His presence with thanksgiving, and show ourselves glad in Him with psalms. Host of the English versions alter the old hundredth Psalm into, Him serve with fear; but for my part, by Gods grace I mean to sing it as it used to be and still is sung in Scotland
All people that on earth do dwell,
Sing to the Lord with cheerful voice;
Him serve with MIRTH, His praise forth tell,
Come ye before Him and rejoice.
C. H. Spurgeon.
(b) It is an excellent thing when Christian men know how to sing as well as to work, and mingle holy music with holy service. The best music of a Christian consists in thankfulness to God. Thanks should be rendered by the believer with all the acts common to men. Our eating, our drinking, our social meetings, our quiet conversings one with another, in all we should give thanks unto God and the Father. This we should do in the labours peculiar to our vocation. Whatever your trade and calling may be, if you cannot sing aloud, you can sing in your hearts while your hands are busy; you can ring out the praises of God as well to the sound of the hammer on the anvil as to the peal of the organ; your feet at the sewing machine may beat time to a sacred tune; you can as well praise God while you crack your whip as when you sing to a Psalm tune. Why not? If the heart be right you can mount up to the heavens from any place of labour.Ibid.
(c) It is the end and essence of all religion to turn the mind from self to God; to give it absorbing views of the Divine beauty and glory; to fill it with Divine love and zeal; to make it feel honoured in honouring God, blessed in blessing Him; to make it feel that nothing is good enough or great enough for Him. A man thus inspired will no more think of inquiring the advantages, the probable gain of his deeds and his adoration, than he would think of the profitableness of gazing with admiration on a lovely landscape, or regaling his soul with the noble qualities of a hero or a martyr. Such a man has offered himself to God; he has given his own soul, with all its powers. His other gifts are but results and forms of this first and greatest gift; all other offerings are virtually included in this. And, in truth, this consecration of self is the grand and essential condition, the seminal principle of all consecration. We have no just thought of God, no oneness of spirit with His Spirit, if we look on ourselves simply as sacrificers; we are sacrifices as well; both sacrificers and sacrifices; we have to present ourselves as sacrifices to God. And if there be this first and best offering, the offering of ourselves, it will infuse a spirit of life and fulness into all our service, animating the form, quickening the body of all service; a spirit of delight and strength and earnestness; a large and enlarging, a noble and an ennobling spirit. The prudent, commercial temper, in religion, is one of narrowness and pain and bondage; we never possess ourselves thoroughly till we forget ourselves, never realise our power and inherit our portion till all spiritual engagements and acts cease to be the mere meeting of a demand, the mere performance of a condition, and become the home and rest and reward of the soul.A. J. Morris.
(d) The effect of these views and recollections viz., those of true Christians) are penitence, contrition, and deep humiliation of soul, and by them all their religious feelings are pervaded and characterised. When they love their God and Redeemer, it is with a penitent love; when they rejoice in Him, it is with a penitent joy; when they believe in Him, it is with a penitent faith; when they obey Him, it is with a penitent obedience; when they offer Him thanksgivings and praises, penitence mingles with them her humble confessions and contrite sighs; and the place on earth which they most covet, in which they most delight, is that of the woman who stood weeping at the feet of Christ, washing them with her tears, and wiping them with the hairs of her head. Even while observing a joyful festival, tears, the fountain of which is supplied by godly sorrow for sin, and gratitude to the Redeemer; tears, which it is delightful to shed, are seen on the same countenances which glow with love and hope, and beam with holy humble joy in God.E. Payson, D.D.
THE CELEBRATION OF THE PASSOVER
(Ezr. 6:19-22)
A fews weeks after the dedication of the Temple the feasts of the Passover and of unleavened bread were celebrated; and this marked the beginning of the new period in which the worship of God, with its festivals and observances, was regularly and fully carried on.
Notice:
I. The personal preparation for these sacred festivals. This comprised
1. The purification of the priests and Levites from ceremonial uncleanness. For the priests and Levites had purified themselves as one man, they were all clean, and killed the Passover for all the children of the captivity, and for their brethren the priests, and for themselves. The purity of ministers adds much to the beauty of their ministrations. They who bear the vessels of the Lord should be clean (Isa. 52:7).
2. The separation of the people from heathen, associations and immoralities. And the children of Israel, which were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek the Lord God of Israel, did eat. And separation from sinners and their corrupt practices is still indispensable to union and communion with God. Ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be My people. Wherefore come out from among them, and be ye separate, &c. (2Co. 6:16-18). We cannot meet with God in holy fellowship unless we are in a suitable spiritual condition. And as a rule, men require preparation of heart (Job. 11:13), in order to meet Him thus. To enjoy intimate communion with God, we must turn aside from the ways of darkness, and walk in the light as He is in the light (1Jn. 1:5-7). (a).
II. The principal significance of these sacred festivals. It would be out of place here to enter at any length into a consideration of the meaning of these feasts. But inasmuch as their chief significance was emphasised upon this special occasion, it behoves us to notice that significance.
1. The Passover was a memorial of their covenant relation with God. The Exodus, as Dr. Howson observes, was looked upon as the birth of the nation; the Passover was its annual birthday feast. Nearly all the rites of the festival, if explained in the most natural manner, appear to point to this as to its primary meaning. It was the yearly memorial of the dedication of the people to Him who had saved their first-born from the destroyer, in order that they might be made holy to Himself. This was the lesson which they were to teach to their children throughout all generations. When the young Hebrew asked his father regarding the paschal lamb, What is this? the answer prescribed was, By strength of hand the Lord brought us out of Egypt, &c. (Exo. 13:14-15). Hence, in the periods of great national restoration in the times of Joshua, Hezekiah, Josiah, and Ezra, the Passover was observed in a special manner, to remind the people of their true position, and to mark their renewal of the covenant which their fathers had made. This covenant relation was originally based upon what God had done for them in bringing them out of their bondage in Egypt, and in preserving their first-born from the destroying angel; and now the grounds of that relation were strengthened by the deliverance from Babylon, which He had effected for them, and by the fact that He had raised up for them such powerful and liberal friends as Cyrus and Darius. Thus they had special reasons for celebrating this Passover with extraordinary heartiness and devotion. How many and mighty are the reasons which constrain us to devote ourselves to God! (1Co. 6:19-20; 1Pe. 1:18-19). (b).
2. The feast of unleavened bread was a solemn recognition of their obligation to live holily unto God. The unleavened bread signified the abiding state of consecrated holiness. Through the feast of unleavened bread, says Schultz, they vowed, in that the strict abstinence from leaven was connected therewith, to walk not in the old leaven of wickedness and wantonness, but in the unleavened bread of sincerity and truth. (Comp. 1Co. 5:7-8.) We have far more cogent motives to rise into the new and pure life of sincerity and truth. (c).
III. The special joy in these sacred festivals. And they kept the feast of unleavened bread seven days with joy.
1. All the ordinary reasons for joy were applicable upon this occasion. The great facts commemorated were joy-inspiring. So also was the covenant relation which arose from these facts, with its privileges, &c.
2. There were also special reasons for joy on this occasion. For the Lord had made them joyful, and had turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel.
Notice:
(1.) The Author of their joy. The Lord had made them joyful. They regarded Him as the great fountain of all their blessings. All my springs are in Thee.
(2.) The occasion of their joy. That by the favour and assistance of Cyrus and Darius they had completed the Temple of God, and were able to celebrate all the sacred ordinances of their religion in a becoming manner.
(3.) The character of their joy. It was religious in its source, occasion, character, and expression. It expressed itself in the reverent worship of the holy God. Let our joy be of the same character. Rejoice in the Lord alway: again I say, Rejoice. (d).
ILLUSTRATIONS
(a) Sequester yourselves from all earthly employments, and set apart some time for solemn preparation to meet God in duty. You cannot come hot, reeking out of the world into Gods presence, but you will find the influence of it in your duties. It is with the heart a few minutes since plunged into the world, now at the feet of God, just as with the sea after a storm, which still continues working muddy and disquiet; though the wind be laid and storm over, thy heart must have some time to settle. There are few musicians that can take down a lute or viol, and play presently upon it, without some time to tune it. When thou goest to God in any duty, take thy heart aside, and say, O my soul, I am now addressing myself to the greatest work that ever a creature was employed about. I am going into the awful presence of God, about business of everlasting moment.H. G. Salter.
(b) Dr. Doddridge, on one occasion, interested himself on behalf of a condemned criminal, and at length succeeded in obtaining his pardon. On announcing to him the joyful intelligence, he prostrated himself at the Doctors feet, and exclaimed, Oh, sir, every drop of my blood thanks you, for you have had mercy on every drop of it! Wherever you go, I will be yours. With how much greater propriety may the Christian prostrate himself at the feet of Christ, and make use of similar language.Bible Illustrations.
(c) Holiness to the Lord! where is that inscription to be stamped now? Not on the vestments of any Levitical order; not on plates of sacerdotal gold, worn upon the forehead. Priest and Levite have passed by. The Jewish tabernacle has expanded into that world-wide brotherhood where whosoever doeth righteousness is accepted. Morning has risen into day. Are we children of that day? For form, we have spirit; for Gerizim and Zion, our common scenery. The ministry of Aaron is ended. His ephod, with its gold, and blue, and purple, and scarlet, and fine twined linen, and cunning work, has faded and dropped. The curious girdle and its chains of wreathen gold are broken. The breastplate of judgment that lay against his heart, and its fourfold row of triple jewelsof sardines, topaz, and carbuncleof emerald, sapphire, and diamondof ligure, agate, and amethystof beryl, onyx, and jasperhas been crushed and lost. The pomegranates are cast aside like untimely fruit. The golden bells are silent. Even the mitre, with its sacred signet, and the grace of the fashion of it, has perished. All the outward beauty and glory of that Hebrew worship which the Lord commanded Moses has vanished into the eternal splendours of the Gospel, and been fulfilled in Christ. What teaching has it left? what other than this?that we are to engrave our Holiness to the Lord, first on the heart, and then on all that the heart goes out into, through the brain and the hand: on the plates of gold our age of enterprise is drawing up from mines, and beating into currency; on bales of merchandise and books of account; on the tools and bench of every handicraft; on your weights and measures; on pen and plough and pulpit; on the doorposts of your houses, and the utensils of your table, and the walls of your chambers; on cradle and playthings and school-books; on the locomotives of enterprise, and the bells of the horses, and the ships of navigation; on music-halls and libraries; on galleries of art, and the lyceum desk; on all of mans inventing and building, all of his using and enjoying; for all these are trusts in a stewardship, for which the Lord of the servants reckoneth.F. D. Huntington, D.D.
(d) Christianity is not a sepulchral thing, a gloomy life, a depressed condition of social existence. It is impossible that it can be so as the world brands it, with such a prescription as this from an apostles lips, Rejoice evermore. True, the Christian has his sorrows; but these are not unsweetened. True, the Christian life has its shadows and its showers; but these are not unmingled with bright beams of heavenly light; and the saddest aspects of a Christians daily life are but the April showers of spring that usher in the approaching bright and beautiful summerthe everlasting and the heavenly sunshine. Christian life is not a penance, as the Romanist thinks it; but a privilege, as God describes it. It is not a reluctant sacrifice wrung from us, but a joyous and freewill offering gladly and gratefully rendered by us. And, therefore, the light of our life is not a dim, but a bright religious life. The injunction of our Apostle is, Rejoice always; and the prayer of the Apostles Lord, That My joy might remain in you, and that your joy might be full. And Peter, catching up the thought of his Lord still shining with undiminished lustre on the leaves of memory, answers in his epistle, Whom, having not seen, we love; in whom, though now we see Him not, yet believing we rejoice with joy unspeakable and full of glory. And the Apostle Paul, echoing the same grand sentiment, says, We joy in God. Rejoice; again I say, Rejoice. This shows us, that of all happy men upon earth the Christian should be happiest. His sorrows come from sin, his griefs spring from evil; his sunshine, his gladness, and his joy are the spontaneous and moral elements of his true Christian and holy life.John Cumming, D.D.
THE DEDICATION OF THE SECOND TEMPLE
Notes for Scripture Lesson. (Ezr. 6:16-22)
The new house at length was ready. It was larger than the Temple of Solomon (see article on Second Temple in any good Bible dictionary), though very far less gorgeous. Its size, however, was not larger than an average parish church of the last century. Solomons was smaller. (Article, Temple of Zerubbabel, Smiths Bibl. Dict.) There is, too, a very great contrast between the number of sacrifices at the dedication of the two Temples (comp. Ezr. 6:17, with 2Ch. 7:5), as there is also between the gorgeousness of the ritual in one case, and its comparative plainness in the other. Each feature noted by Ezra is of interest and importance.
I. The occasion was one of joythe worship of God should be joyful. Hebrew and Christian worship are joyful, because believers worship a revealed God of salvation. Heathen worship is a straining or groping of man after God (1Ki. 18:26-29). It cannot be joyful. But we worship a God of Love, who revealed Himself to the Hebrews in sacrifices and prophecy, and who reveals Himself to us in Jesus Christ, full of beauty, truth, and grace. If we would see the gladsomeness of the worship in the second Temple, let us turn to the 146th, 147th, and 148th Psalms, which were composed by, or under the direction of, Haggai and Zechariah, for the service of this house of God. The burden of Hebrew song is Rejoice in the Lord!
II. The service was one for which all who had to take part in it had previously purified themselves (Ezr. 6:20). All who have to take any part in the work of teaching, or worship of Gods house, should prepare themselves for it by communion with God, and a renewal of the covenant with Him to put away all iniquity.
III. There were burnt offerings as a token of the consecration of the people (see the title of these Psalms in the LXX.), heart and soul afresh to God (Ezr. 6:17; Ezr. 6:1 st part). Let us
(1) glory in what God is to us, and
(2) give our whole selves to God.
IV. There were sin offeringsA sin offering for all Israel (Ezr. 6:17). Every tribe was represented. These sin offerings were but shadows of good things to come (see Heb. 10:1-12; Joh. 1:29). In Divine worship there should always be a recognition of sin, and of Christs having put away sin by the sacrifice of Himself.
V. There was the observance of the Passover (Exodus 12). Doubtless an effort was made to finish the Temple at the close of the year, that the feast, which celebrated the great national deliverance of the people, might naturally fall in place during the dedication ceremonies. Their national life was based on redemption. They loved God, because God loved them; this is the order now, and we cannot reverse it (1Jn. 4:19).
VI. The feast of unleavened bread was kept joyfully for seven days.
(1) A feast in token of national unity and fellowship;
(2) of unleavened bread, in token of their desire to cultivate purity;
(3) a feast in which, as of old, the stranger joined, if ready to separate himself to Israels God (Ezr. 6:21; Exo. 12:48-49).
VII. The new national life thus inaugurated had far less of pomp and show about it than were seen in the days of Solomon. But there was more of spiritual power (Hag. 2:9). The people had been purified in the furnace of affliction, and from this time idolatry was unknown among them.C. Clemance, D.D.
THE DEDICATION OF THE TEMPLE
Outline of Scripture Lesson. (Whole Chapter)
I. The Jews had a truth to learn which God knew only captivity in a strange land would teach them. That truth was, that national and individual prosperity depend on the maintenance of religious worship. The captivity had the desired effect; the people traced their fall to its real source (Psa. 137:1-2). Ages before, they, on looking back, had remembered other things (Num. 11:4-5), and would willingly return to the house of bondage for the sake of creature comforts. Long ages of national discipline and Divine teaching had taught them that men do not live by bread alone. (Comp. Deu. 8:3 with Mat. 4:4.) Now they remembered and sighed for the nourishment of their higher life. Instead of recalling, with tears, the land flowing with milk and honey, and their former political greatness, and the glory of their kings (as David and Solomon), they wept when they remembered Zion.
Bring out the province of memory, and how the character is indicated by that which memory recalls with most of joy or of sorrow. The day will come when the memory of each one will be most active, when the Lord will say to many an one, Son, remember (Luk. 16:25).
II. They showed how well they had learned this truth by at once, on their return, commencing the rebuilding of the Temple, and persevering with the work, in the midst of many difficulties and interruptions, for twenty-one years. Let the teacher bring out the difference between the work of the people on coming out of the Egyptian house of bondage; and now, on returning from the Babylonian captivity, show how the different work is indicative of great progress in national sentiment and religious life. The old work showed that freedom was then won by the sword; this, that the greatest freedom and happiness of a people are secured by the truth (Joh. 8:32), the central, libertywinning truth being, There is one true and everliving God, and that happy is the people whose God is the Lord (Psa. 144:15).
So far, what has been said may be regarded as recapitulatory exercise.
III. Their persevering, self-denying work was crowned with successthe Temple was at length finished. The completion of great undertakings is a time of great interest. Take, as examples, some celebrated buildings, palaces, fortresses, exhibition buildings, &c. Will they answer the purpose for which they have been erected? Is the purpose one that warrants the expectation of the Divine blessing? If not (as the Tower of Babel), the building will presently become a monument of human folly (Psa. 127:1).
Bring out the purpose of this building, and show its importance, relatively, to other erections. The Temple was built before the walls of the city were repaired. It was the true rock of strength, the fortress, the spiritual Gibraltar, the key to the possession of the Promised Land. Why? (See Psalms 46; Psa. 18:2-3; Psa. 71:3.)
IV. It was meet that the opening services should be marked by the liveliest demonstrations of religious joy.
1. For here was a vast work, pursued by a small number of people through many interruptions, and continued for many years(during which those who assisted at the foundation, above twenty years before, were daily dying off)brought to a successful close; while enemies and difficulties increased, the stimulating influence of the presence of the elders of the people diminished.
2. Not only was there the joy caused by the ending of the work, joy caused by retrospective glances, but joy inflamed by the hope of the future. We are accustomed, in the opening of places of worship, to rejoice in the prospect of the truth that may be there proclaimed to future generations.
3. It was joy marked by feasting and song. Probably they sang Psalms 146, 147, 148, which, in the Septuagint, are called Psalms of Haggai and Zechariah. Reference to these Psalms will show that joy was deep and religious; that they praised God as the Creator of the world, as the God of providence, and as the God of Israel, and (see Psa. 148:11-12) that all classes and ages were to share in the joy and the song.
4. It was joy marked by the control of law and order. It was no wild bacchanalian revelry, but devout and reverential thanksgiving. There was in it the remembrance of former mercies (see Ezr. 6:20-22). Hence the acknowledgment of the God of the past as the God of the present, and the belief that He would be the God of the future.
V. In spirit and principle, this dedication of the Temple may be applied in the case of the opening of any building devoted to religious purposes. Such an event is an occasion for joy of the deepest and most holy kind. There is in it the grateful memory of the past, and believing hopefulness for the future. All places of prayer, and religious work in the world, are the true successors of this Temple, whose dedication we have been considering. They are designed to conserve and to promulgate that salvation which is of the Jews, and which, by type and ceremony, was first manifested by shadows in the past, but which now with clearer light has appeared unto all men.
VI. We are engaged in rearing a Temple. It is not built of bricks and stones, but of living souls. In it are our sons and our daughters, polished after the similitude of a palace.
(1.) Have we a place therein?
(2.) Are we doing our utmost to bring others in?
(3.) Let us not be content till every one in our class is built up into this spiritual temple.
(4.) Let us also labour for the whole school, and for the world at large; till, as the glory of God filled the Temple of old, the whole earth may be filled with His glory in the reign of love, and truth, and salvation.J. Cowper Gray.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
TEXT AND VERSE-BY-VERSE COMMENT
D. The Temple is completed and dedicated.
TEXT, Ezr. 6:1-5
1. The Royal Edict authorizing construction is found.
1
Then King Darius issued a decree, and search was made in the archives, where the treasures were stored in Babylon.
2
And in Ecbatana in the fortress, which is in the province of Media, a scroll was found and there was written in it as follows: Memorandum
3
In the first year of King Cyrus, Cyrus the king issued a decree: Concerning the house of God at Jerusalem, let the temple, the place where sacrifices are offered, be rebuilt and let its foundations be retained, its height being 60 cubits and its width 60 cubits;
4
with three layers of huge stones, and one layer of timbers. And let the cost be paid from the royal treasury.
5
And also let the gold and silver utensils of the temple of God, which Nebuchadnezzar took from the temple in Jerusalem and brought to Babylon, be returned and brought to their places in the temple in Jerusalem; and you shall put them in the house of God.
COMMENT
Ezr. 6:1 speaks of Darius directing the search for the document in question at the government library in Babylon, as requested in Ezr. 5:17. It was not an unusual place to look for Persian records; here the Cylinder of Cyrus was found by recent archeologists. Nevertheless, their search was unproductive.
The fact that the archives were kept in the treasury building is characteristic of the times; the temples themselves often served the functions of our libraries in preserving ancient volumes, of our county courthouses in storing legal documents, and also of our banks in guarding the government funds and in making loans to the needy.
Ezr. 6:2 gives the location where the document was found: at Ecbatana (Achmetha). Cyrus had divided his time each year between three capitals, the one in Media being located in Ecbatana, the one in Persia at Susa, and one in the city of Babylon.
What follows in Ezr. 6:3-5 is either an extract or the full official written version of Cyrus original order. Ezr. 1:2-4 probably gives the oral version which was announced in Babylonian cities where the Hebrew captives lived.
Ezr. 6:3 gives the proposed dimensions of the reconstructed temple; it would have been twice as high, and three times as wide as Solomons original (1Ki. 6:2). Since this is much larger than what was actually constructed, these figures must have been intended as maximums. Its size would have been most imposing: 90 ft. high, and 90 ft. wide; the length is not stated, but would presumably be double the width. The length of the former building would have become the width of the new.
Ezr. 6:4 duplicates the details of construction of the original edifice given in 1Ki. 6:36. Work was to be financed from Persian government funds: this detail apparently was never carried out.
Ezr. 6:5 relates the order for the restitution of the temple furnishings, which the first returning captives brought with them (Ezr. 1:7-11). Darius would honor this decree of Cyrus, for reasons explained in Est. 1:19.
WORD STUDIES
DARIUS: Preserver, conservator. His name very aptly describes the character of his reign. Cyrus had brought the nation to greatness, and Darius preserved and extended that which Cyrus had begun.
BURNT OFFERING: that which ascends. (The base of this word appears in the second component of the name of the Israeli airline, EL AL.) Two ideas may be present: (1) the total offering ascended in smoke to God, or (2) the priest ascended to the altar with the offering.
PASSOVER: (Pasach: the word, Paschal, comes from this.) To leap over, or pass over (a stream, for example). When God passed over the doors of the Israelites, they were spared, or delivered (Exo. 12:13; Exo. 12:27). Therefore the word almost always refers to this sparing or deliverance.
UNLEAVENED: (The word, matzoth, comes from this): the word imitates the sound of sucking something out with relish: hence, something sweet, i.e., unleavened or unfermented.
Fuente: College Press Bible Study Textbook Series
(1) Made a decree.Rather, gave an order.
Were laid up.In the original, laid down, in a chamber for the storing of documents and other treasures.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
DARIUS’S LETTER AND DECREE, Ezr 6:1-12.
This whole passage (Ezr 6:1-12) may be regarded as a part of the answer (chap. Ezr 5:5, note) which was returned to the communication of Tatnai and his companions. Comp. Ezr 6:6. The king’s letter may have contained more than is here given, but this was all that suited our historian’s purpose.
Fuente: Whedon’s Commentary on the Old and New Testaments
1. House of the rolls in Babylon Chaldee: House of books; the royal library, or chamber of manuscripts and archives attached to the palace in Babylon. Layard discovered at Nineveh a series of chambers, the floors of which were covered a foot or more deep with documents written in bricks of baked clay. But it seems the desired document could not be found in Babylon. The archives of the empire had been transferred to Ecbatana. See next verse.
Fuente: Whedon’s Commentary on the Old and New Testaments
The King Initiates A Search And Discovers The Decree Of Cyrus, The Contents Of Which Is Revealed ( Ezr 6:1-5 ).
Ezr 6:1
‘Then Darius the king made a decree, and search was made in the house of the archives, where the treasures were laid up in Babylon.’
In response to Tattenai’s suggestion Darius initiated a search for the decree concerning the building of the Temple in Jerusalem, and gave orders that it be discovered. But a search of the house of archives in the treasure house of Babylon seemingly produced no result. As so often in Scripture the consequence is assumed from what follows and not stated,
Ezr 6:2
‘And there was found at Achmetha, in the palace that is in the province of Media, a roll, and in it was thus written for a record,’
So attention was turned to the palace at Achmetha (Ecbatana). Ecbatana was a magnificent city (see Jdt 1:1-4 ) and the former capital city of the Median Empire. It had become the summer residence of the Persian kings, and was in the province of Media In its archives was found a scroll in which was recorded the decree which was being sought. What follows was presumably recorded in Darius’ reply to Tattenai.
Ezr 6:3
‘In the first year of Cyrus the king, Cyrus the king made a decree:’
These words were probably taken from the preamble to the decree. It made clear that the decree in question was made in the first year of Cyrus, and thus within a short time of his conquest of Babylon.
Large numbers of scholars now agree that this decree was genuine. It was written in Aramaic and bears all the hallmarks of a Persian document of the time. It was a different decree from the one mentioned in Ezr 1:2-4. That was for public consumption. This one was to be filed away as a record, and recorded the details of what Cyrus required with respect to the building of the Temple.
Ezr 6:3-4
‘Concerning the house of God at Jerusalem, let the house be built on the place where they offer sacrifices, and let its foundations be fixed; the height of it to be threescore cubits, and the breadth of it threescore cubits, with three courses of massive stones, and a course of new timber, and let the expenses be given out of the king’s house.’
In it Cyrus declared that ‘concerning the house of God at Jerusalem’, the house was to be rebuilt on its holy site, the place where sacrifices had been offered, and its foundations were to be fixed, that is, in the same place as the previous foundations. His concern was to make use of the ancient sacredness of the site for the benefit of his realm. He wanted sacrifices to be offered there as a sweet savour to the God of Heaven while the priests and people prayed for the life of the king and for his sons (Ezr 6:10). The sacredness of the site would ensure God’s response. He made a similar request to Marduk, the god of Babylon, and to other gods throughout his realm. He was seeking to get the gods on his side, and keep the people happy at the same time.
The building of the Temple was not, however, just a vague command. He wanted to have some say in how large it would be. So some details of how it was to be built were recorded, although the main detail was left to the builders who could call on the knowledge of people who had seen Solomon’s Temple (Ezr 3:12). It was to have a height of sixty cubits, and a breadth of sixty cubits. In other words it was to be twice as large as Solomon’s Temple, as befitted a Persian king. (Solomon’s Temple was thirty cubits high and twenty cubits broad (1Ki 6:2) but with side rooms at each side of five cubits (1Ki 6:6), making thirty cubits in all). It was to be built with three courses of stones followed by one of timber, the same pattern presumably being repeated again and again. It would thus be massive, whilst protected against earthquakes. The courses of timber would enable it to respond to earth movement. The details of the whole were left for the builders to decide.
This was not intended to be a detailed building plan and we need not therefore ask why its length is not given. That was already determined by the length of Solomon’s Temple (sixty cubits in length (1Ki 6:2) plus additional for the porch and the back rooms (1Ki 6:3; 1Ki 6:16). This might be seen as having the intention of making a perfect cube, 60 x 60 x 60. It may simply be symbolic with no intention of carrying it out. The cost of the whole was to be borne by the Persian treasury. Cyrus undoubtedly expected that the benefits that would accrue to him and his house for honouring the God of Heaven would far outweigh the cost of building. This generosity towards the restoration of Temples is paralleled elsewhere. The kings of Persia were prepared to pay generously for the support of the gods.
Ezr 6:5
‘And also let the gold and silver vessels of the house of God, which Nebuchadnezzar took forth out of the temple which is at Jerusalem, and brought to Babylon, be restored, and brought again to the temple which is at Jerusalem, every one to its place, and you shall put them in the house of God.’
Furthermore the Temple vessels of gold and silver, which had been appropriated by Nebuchadnezzar, were to be restored to the house of God in Jerusalem, ‘every one to its place’. All was to be restored as formerly. The God of Heaven was to be fully satisfied that His house and everything in it was as before, courtesy of the kings of Persia. The minutiae of ritual was to be scrupulously followed, thus ensuring maximum benefit for the realm. Following the correct ritual would have been seen as important.
‘You shall put them in the house of God.’ It is noteworthy that all references to Cyrus’ edict stress that the Temple is ‘the house of God’. See Ezr 1:2-4; Ezr 4:3.
Fuente: Commentary Series on the Bible by Peter Pett
The Eventual Building Of The Temple And The Observance Of The Passover ( Ezr 4:24 to Ezr 6:22 ).
This passage now returns to take up the account of the building of the Temple from Ezr 4:5 where reference was made to the hired counsellors who sought to frustrate the building of the Temple ‘all the days of Cyrus, king of Persia, even unto the reign of Darius, king of Persia’ It commences in Ezr 4:24 by indicating that their attempts were successful to the extent that work on the Temple ceased ‘until the second year of the reign of Darius king of Persia.’ Then from Ezr 5:1 inwards we are told of how the work on the Temple once more began, finally being confirmed by a decree of Darius in which he commanded that all assistance be given for that rebuilding from the revenues of the Province of Beyond The River. In consequence the House was finally built and the Passover observed. The verses in Ezr 4:6-23 are to be seen as a parenthesis, dealing with later matters concerning the building of the defensive walls of Jerusalem.
Fuente: Commentary Series on the Bible by Peter Pett
Ezr 6:3 In the first year of Cyrus the king the same Cyrus the king made a decree concerning the house of God at Jerusalem, Let the house be builded, the place where they offered sacrifices, and let the foundations thereof be strongly laid; the height thereof threescore cubits, and the breadth thereof threescore cubits;
Ezr 6:3
Ezr 6:14 And the elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia.
Ezr 6:14
Ezr 6:17 And offered at the dedication of this house of God an hundred bullocks, two hundred rams, four hundred lambs; and for a sin offering for all Israel, twelve he goats, according to the number of the tribes of Israel.
Ezr 6:17
Fuente: Everett’s Study Notes on the Holy Scriptures
The Favorable Decree of Darius
v. 1. Then Darius the king made a decree v. 2. And there was found at Achmetha v. 3. In the first year of Cyrus the king the same Cyrus the king made a decree concerning the house of God at Jerusalem, Let the house be builded, the place where they, the Jews, offered sacrifices, and let the foundations thereof be strongly laid v. 4. with three rows of great stones v. 5. and also let the golden and silver vessels of the house of God which Nebuchadnezzar took forth out of the Temple which is at Jerusalem and brought unto Babylon, v. 6. Now, therefore, Tatnal, governor beyond the river, v. 7. let the work of this house of God alone; let the governor of the Jews, v. 8. Moreover, I make a decree what ye shall do to the elders of these Jews for the building of this house of God: that of the king’s goods, even of the tribute beyond the river, v. 9. And that which they have need of, both young bullocks and rams and lambs for the burnt offerings of the God of heaven, wheat, salt, wine, and oil, v. 10. that they may offer sacrifices of sweet savors unto the God of heaven, v. 11. Also I have made a decree, v. 12. And the God that hath caused His name to dwell there destroy all kings and people that shall put to their hand to alter and to destroy this house of God which is at Jerusalem,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
DISCOVERY OF THE DECREE OF CYRUS ON THE SUBJECT OF THE TEMPLE, AND RECITATION OF ITS EXACT TERMS (Ezr 6:1-5).
The application made by the satrap of Syria to Darius received his immediate attention. A search was institutedin the first instance, at Babylon, but afterwards at the other capitals also; and in Ecbatana, the Median metropolis, where the Persian kings always resided during a portion of the year, a copy of the original decree was found, which is considerably fuller and more definite, though in some respects covering less ground, than the “proclamation” with which Ezra opens his history. The decree not merely provided for the rebuilding of the temple, but gave directions for its dimensions and for the style of its construction, points on which the proclamation said nothing; it also provided that the whole cost (of the materials) should be defrayed out of the royal revenue; and it concluded with an express command that all the gold and silver vessels carried off by Nebuchadnezzar should be restored. We may account for the decree not being found at Babylon, or Susa, by the Pseudo-Smerdis having destroyed it when he was accomplishing his religious reforms, though accidentally he omitted to destroy the copy laid up at Ecbatana; thus, as so often happens with wicked men, by a slip of memory frustrating his own intention.
Ezr 6:1
Darius the king made a decree. Rather, “gave an order” (Vulg; praecepit). A “decree” would not be necessary. And search was made in the house of the rolls. Literally, “in the house of the books,” i.e. in the royal library, or record chamber. Where the treasures were laid up. The same repository was, apparently, used for documents of value and for the precious metals. An underground apartment is perhaps indicated by the word translated “laid up,” which means “made to descend.”
Ezr 6:2
There was found at Achmetha. Not “in a coffer,” as our translators suggest in the margin, and as Aben Ezra and Jarchi interpret; but “at Ecbatana,” which is expressed letter for letter by the word used in the original, except that the final n is dropped. Compare for this omission the passage of Harran into Carrhae, and of Shu-shan into Susa. In the palace that is in the province of the Medes. The palace of Ecbatana was very famous. Herodotus says that it was built by Deioces, the first Median king, occupied the centre of the town, and was defended by seven circles of walls, one inside the other (1:98). Polybius states that the building covered an area 1420 yards in circumference, and consisted of a number of halls and cloistered courts, supported by wooden pillars, of cypress or of cedar, both of which were coated with a plating of gold or silver, and supported roofs sloped at an angle, consisting of silver plates instead of the customary tiling (5:27, 10). This grannd building was the residence of the old Median monarchs, and also of Cyrus and Cambyses. Darius built himself still more magnificent residences at Susa and Persepolis; but both he and the later Achaemenian monarchs continued to use the Median palace as a summer residence, and it maintained its celebrity till the close of the empire (see Arrian, ‘Exp. Alex.,’ 3.19). A roll. According to Ctesias (‘Died. Sic.,’ 2.32), the Persians employed parchment or vellum for the material of their records, not baked clay, like the Assyrians and Babylonians, or paper, like the Egyptians. Parchment would be a suitable material for rolls, and no doubt was anciently used chiefly in that shape. Therein was a record thus written. The decree would no doubt be written, primarily, in the Persian language and the Persian cuneiform character; but it may have been accompanied by a Chaldaean transcript, of which Ezra may have obtained a copy. Public documents were commonly set forth by the Persians in more than one language (see ‘Herod.,’ 4.87; and comp. the ‘Inscriptions,’ passim, which are almost universally either bilingual or trilingual).
Ezr 6:3
Let the house be builded, the place where they offered sacrifice. Or, “the place where they may offer sacrifice.” It is the future, rather than the past, which Cyrus is contemplating. Let the foundation thereof be strongly laid. Isaiah had prophesied that Cyrus should “say to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid“ (Isa 44:28). Cyrus adds an injunction that the foundations be laid “supportingly,” or “strongly,” that so the house may the longer continue. The height thereof threescore cubits. Half the height of the first temple, according to the existing text of Chronicles (2Ch 3:4); but one-third more than the previous height, as estimated by the author of Kings (1Ki 6:2). And the breadth thereof threescore cubits. This breadth is thrice that of the main building, according to both Chronicles and Kings. It is even double that of the old temple, with the side chambers, which occupied a space of five cubits, or seven and a half feet, on either wing. That such an enlargement actually took effect would seem to be most improbable; and we may perhaps conclude that Cyrus designed a building on a grander scale than Zerubbabel, with the resources at his disposal, was able to erect. It is curious that Cyrus did not in his decree specify the length of the temple.
Ezr 6:4
With three rows of great stones, and a row of new timber. The Septuagint interpreter understood by this that the new temple was to be four storeys high, three storeys being built of stone, and one of timber. The two wings of the temple of Solomon were undoubtedly three storeys high (1Ki 6:6). But it is perhaps doubtful whether the word nidbak ever means “storey.” Most commentators suppose three courses of stone, and then a course of timber, repeated from foundation to summit; but there is no known example of such a mode of building. The expences were to be given out of the king’s house, defrayed, i.e; out of the royal revenue; but either this intention of Cyrus was not carried out, or it was understood to apply only to the materials. Large sums were subscribed by the Jews themselves towards the building (Ezr 2:69), and large payments were made by them to the persons employed upon the work (Ezr 3:7).
Ezr 6:5
Also let the gold and silver vessels… be restored. The decree terminated with instructions for the restoration of the vessels. Undoubtedly it was impressed upon Cyrus, when he took Babylon, that the wanton desecration of the vessels by Belshazzar at his feast (Dan 5:2, Dan 5:3) brought in a great measure the terrible judgment of God upon him, causing his own death and the destruction of his kingdom. He was therefore most anxious to clear himself of any participation in so great a crime, and not only instructed his treasurer, Mithredath, to deliver the vessels over to Zerubbabel (Ezr 1:8), but devoted to the subject almost half of his decree.
Ezr 6:6-15
DECREE ISSUED BY DARIUS IN FURTHERANCE OF THE DECREE OF CYRUS. OBEDIENCE OF THE PERSIAN OFFICIALS, AND RAPID COMPLETION OF THE TEMPLE (Ezr 6:6-15). The religious policy of Darius being directly opposed to that of his immediate predecessor, he would naturally reverse his decree with respect to the Jews (Ezr 4:11-22). He would also be glad to show himself in accordance with the great founder of the empire, who was universally reverenced, and regarded as a truly wise king. Hence his recital of the decree of Cyrus, which it would have been enough merely to have referred to. By recalling its terms he showed how completely his policy tallied with that of Cyrus, and how thoroughly he inherited the spirit of the first monarch. We may also give him credit for a real sympathy with the Jewish religion, and a real belief that the prayers of the Jews in their recovered sanctuary would bring God’s blessing upon himself and his children (Ezr 6:10). His decree is not a mere formal and colourless document, but breathes a reverential spirit, and shows him at least as true a servant of Jehovah as Cyrus.
As the trumpet had given no uncertain note, the Persian officials, Tatnai and Shetharboznai, whatever their wishes may have been, had no choice as to their line of action. The king’s word was law; and his favour, when clearly manifested, secured to the objects of it the warmest assurances of good-will, and the most active help, on the part of every official in the empire, from the highest to the lowest. The temple, therefore, made rapid progress, and within four years of the time when Zerubbabel and Jeshua resumed the building (Ezr 5:2), the entire work was completed”the house was finished.” The whole time which elapsed between the laying of the foundation (Ezr 3:10) and the completion was twenty-one years; but scarcely any progress had been made till Haggai began his preaching. The main part of the work was accomplished between the twenty-fourth day of the sixth month of the second year of Darius (Hag 1:15) and the third day of the twelfth month of his sixth year. This was a space of four years and a half. The temple of Solomon, after a long term of preparation, occupied in its construction seven years and a half (1Ki 6:37, 1Ki 6:38).
Ezr 6:6
Now therefore, Tatnai. It is hardly to be supposed that Darius was as abrupt as this. Apparently the author has not thought it necessary to put on record the whole royal letter; but only the most essential parts of itthe recitation of the decree of Cyrus, and the further decree of Darius himself. The address of the letter, the opening words, and the passage by which the two main portions were linked together, are either omitted or greatly abbreviated. Be ye far from thence. Keep away from the Jewsdo not go near them to trouble them.
Ezr 6:8
Moreover, I make a decree. Literally, “By me too is a decree made.” The decree of Cyrus is not enough. I add to it, and require you
(1) to pay the wages of the workmen employed out of the royal revenue, and
(2) to supply the temple perpetually with all that is needed for the regular sacrifices (see Ezr 6:9). What ye shall do to the elders. Not, “Lest ye do anything to the elders” (LXX.); much less, “What must be done by the elders” (Vulg.); but, as in the A. V; “What ye shall do to them”how ye shall act towards them. Of the tribute beyond the river forthwith expences be given to these men. The Persian satraps had to collect from their provinces a certain fixed sum as the royal tribute, and had to remit this sum annually to the court. Darius orders that the expenses of the men employed on the temple shall be paid by the satrap of Syria out of the royal tribute of his province, and only the balance remitted. Thus no additional burthen was laid upon the taxpayers.
Ezr 6:9
Both young bullocks, and rams, and lambs. These were the chief sacrificial animals of the Jewsa lamb being required every morning and evening, two more on the sabbath, seven at each of the great feasts and at the beginning of each mouth, and fourteen on every day during the feast of tabernacles, altogether more than a thousand in the course of the year; and rams and bullocks being joined with the lambs on the more solemn occasions. The only other ordinary sacrificial animal was “a kid of the goats.” Wheat, salt, wine, and oil were needed for the “meat offerings” by which every burnt offering was accompanied (Exo 29:40, Exo 29:41; Le Exo 2:13, etc.). Let it be given them day by day. Since sacrifice was offered every day.
Ezr 6:10
That they may offer sacrifices of sweet savours. Either incense, as in Dan 2:46, or “sacrifices that are pleasing and acceptable” (see Gen 8:21; Num 28:2). And pray for the life of the king. The Jews have always maintained the practice of praying for the civil ruler of any country in which they have had their abode. Jeremiah s exhortation to “seek the peace” of Babylon (Num 29:7) was understood in this way, and the tradition has been handed down even to the present day. Under monarchs so favour-able to them as the Achaemenian Persians the duty would certainly not have been neglected. And of his sons. In Persia “the royal house” was the special object of regard. Individual kings must die, but the house would go on (see the speech of Artemisia to Xerxes in ‘Herod.,’ 8.102; and compare the references to the “gods of the royal house” in the Inscriptions). Kings took special care of their sons. Thus Cyrus sent Cambyses back to Persia when he was about to attack the Massagetae (‘Herod.,’ 1.208), and Xerxes gave several of his sons into the charge of Artemisia, to convey them by ship to Asia, while he himself took the long and perilous journey by land (ibid. 8.103).
Ezr 6:11
Whoever shall alter this word. Rather, “this edict.” To alter the terms of a royal decree would in any country be a heinous offence. In Persia, where the monarch was absolute, and where decrees were regarded as “altering not” (Dan 6:8, Dan 6:12), it was a crime of the deepest dye. Hence the severity of the punishment threatened. The punishment has been explained as crucifixion, impalement, and “whipping at a post;” but there seems to be no real doubt that crucifixion is intended. Great criminals were almost always crucified by the Persians. Let his house be made a dunghill Some render “be confiscated,” but wrongly. The best Hebraists agree with our translators.
The practice of concluding important documents with maledictions was common to the Persians, with the Assyrians, Babylonians, and others.
HOMILETICS
Ezr 6:1-12
Opposition silenced.
The letter of Tatnai and his companions to Darius, the contents of which are given us in Ezr 5:7-17, seems to have led to some disappointment at first speaking, i.e; from the point of view of the Jews. The search recommended, it is true, was duly decreed and instituted; and that, so far as appears, without any delay or reluctance. But the important document sought for was not forthcoming immediately. On the contrary, in that “house of the rolls, where the treasures were laid up in Babylon,” and where “search was made” in the first instance, as being apparently the most likely place in which to find a copy of such an edict, no such copy was found at all. This would be trying news for those at Jerusalem; till followed up, as it afterwards was, by intelligence of a more cheering kind; viz; that further search in another place (Achmetha or Ecbatana) had discovered the decree in question, and had led afterwards, on the part of Darius, to a further imperial decree on the very same subject. What were these two decrees found to say? The rest of this passage tells us. We shall find the contents of the first, as rehearsed here by Darius, exceedingly encouraging to the Jews. We shall find those of the second more encouraging still.
I. THE FORMER DECREE. This, when at last found, was found to be in everything as before described by the Jews. King Darius expressly acknowledges this in his public reply to the Syrian governor.
1. With reference to date. The decree in question had been issued by Cyrus in his “first year” (Ezr 5:3), as reported.
2. With reference to the “house.“ Darius had found that decree to be beyond question “a decree concerning the house of God at Jerusalem.” Note also, on this point,
(a) how express its purport had been. “Let the house be builded, as a place where they may offer sacrifice.” Also,
(b) how precise its directions. Let this building have adequate, i.e. weight-carrying, foundations; and together with these, proper proportions, viz; of more than the former width, all included, and not less than half the old height (see Wordsworth, in loc.); and, finally, suitable style, viz; four stories in height, three of stone, and one of new wood (Ezr 5:3, Ezr 5:4). Also
(c) how complete its provisions. Whatever the necessary “expenses,” they were to be “given out of the king’s house” (Ezr 5:4). In a word, could Cyrus have shown greater zeal and anxiety as to the erection of this house unless he had stepped out of his proper province, and sought to build it himself? So, again, with reference (3) to the sacred vessels. The restoration of these by Cyrus had been justly made a great additional point in the defence of the Jews (Ezr 5:14, etc.). Darius next (Ezr 5:5) virtually acknowledges that here also their statements had been fully confirmed by this decree of Cyrus. These very vessels which they had spoken of were found exactly described there (Ezr 5:5). Their material, their original use, the place they had left, the man who had taken them, the place they were taken to, were all mentioned by name. Also, as to the alleged order for their restoration, things were equally plain. Let them, first, be given up or “restored;” let them “go,” next (margin), to the temple at Jerusalem; let them be deposited there where they were before, each in its proper “place” in God’s “house.” Could Cyrus, here again, have said more? Could he have shown greater zeal and anxiety as to the restoration of these vessels unless he had carried them himself to Mount Zion? All this Darius here acknowledges in briefly reciting the contents of that decree of Cyrus as a kind of preamble to his own. “I have found the decree you have spoken of; and I have found it all you have said.”
II. THE PRESENT DECREE. What did this satisfactory “preamble “lead to? To a direct enactment which, if possible, was still more satisfactory.
1. As to its matter. This was all that the Jews could wish for. It was so
(a) negatively. Tatnai and his fellow officials were neither to approach the place in a hostile spirit, or interfere with the effort, or hinder the men (Ezr 5:6, Ezr 5:7). “Whatever you do, do nothing hostile. This, of all things, is the very first.” It was so
(b) positively. If you want to know what “ye shall do” (begin. of Ezr 5:8), I will tell you. Ye shall help these men with money as to “building this house,” at my expense and out of the “tribute” now in your hands; ye shall do so at once (“forthwith”), and so long as they need (so some the last clause of Ezr 5:8). Also ye shall help them in kind as to using this house, providing them cheerfully with all they require of every description for offering their appointed sacrifices; and doing so, be it also observed, according to their own account of their requirements, and that “day by day without fail” (Ezr 5:9). In a word, let everything be as they wish. The enactment was equally satisfactory
(2) as to its spirit. For example, it evinced
(a) much respect for the Jewish religion. How signal a mark of such respect such a public request as that we find in Ezr 5:10 so mighty a king thus openly asking those humble believers for an interest in their prayers!
(b) Much sympathy with the Jews themselves. Whatever we may think of the king’s feelings towards his enemies, as shown in Ezr 5:11 in his reference to the barbarous punishment of crucifixion (so Ges. and Bertheau; see Wordsworth), that verse at least shows how thoroughly he felt with his Jewish subjects at Jerusalem on the project so near to their hearts. He counted any one who should oppose that as amongst the worst enemies of himself. Also
(c) much personal confidence in their God. If any enemies to this project should appear, or hereafter arise, whom the king’s hand could not reach, he hereby openly invokes against them the God of the Jews (Ezr 5:12). May the God who has placed his Name in that house at Jerusalem himself protect it from all such. It is with this prayer he concludes. What was left to the Jewish builders except to add their “Amen”? In the letter thus analysed by us, we see
1. The influence of good example. “The evil that men do lives after them.” So, sometimes, does the good (Pro 10:7). See the effect here, on the decisions of Darius, of the previous decisions of Cyrus. Is not the whole appeal of Heb 11:1-40. an appeal, in fact, to influence of this kind? “By faith” the many illustrious “elders” there mentioned “obtained a good report;” i.e. were justified before God. To this truth they are “witnesses” (Heb 12:1). Let us try the same plan. Every man adds to that “cloud”to its size, to its splendour, to its influencewho seeks and finds salvation in a similar way.
2. The importance of written records. What hope would there have been for the Jews, humanly speaking, if there had been no written document in this case to appeal to, but only the recollection of certain scattered survivors as to some proclamation of former days? or only the report of what some of these survivors had said in their time? How, indeed, could the good example of Cyrus have told on Darius except by the channel of communication provided in his written decree? We can hardly be too thankful for the Scriptures of truth (see 2Pe 1:15; also the constant “it is written” of Luk 4:4, Luk 4:8, etc.).
3. The wisdom of waiting upon God. Often, as in this case, the “vision” may seem to “tarry” at first. But “at the end it shall speak, and not lie” (Habbakuk Heb 2:3). Rather, as in the present instance again, the answer may only have grown riper meanwhile. This applies to difficulties connected with God’s providential dealings, whether with communities or individual souls. Also to difficulties connected with Scripture itself. A first search, as in this instance, like the first or second interpositions of Moses on behalf of Israel, may only seem to make matters worse (Exo 2:11-15; Exo 5:20-23). But how more than satisfactory, how glorious, how triumphant the end! “God is his own interpreter, and he will make it plain!”
4. The thoroughness of God‘s work. “The time to favour Zion, yea, the set time, is come” (see Psa 102:13, a psalm written not improbably not far from this date). See how it pleases God to speak for her, that being the case. With what fulness of provision, with what minuteness of detail, with what tenderness of considerationby the voice of the living, by the influence of the dead. The Persian king is made to speak as though almost an Israelite himself. At any rate, if he had been, he could scarcely have displayed greater knowledge of the Jewish worship, greater familiarity with their creed (comp; further, Heb 11:9 with Exo 29:40; Le Exo 2:13; Ezr 3:3, and the previous notes on that verse, and begin, of Ezr 3:12 with Deu 12:11; 1Ki 8:29, etc.). Even so is it with all those who put themselves into the way of favour by coming under the ample conditions of the covenant of the gospel. They will find it, indeed, as David speaks (2Sa 23:5), “ordered in all things and sure.” There is nothing really needed, nothing really desirable, however arduous, however insignificant, which it has not already thought of, specified, and secured (Psa 37:23; Mat 10:30; Rom 8:28; Php 4:19; Col 2:10).
HOMILIES BY J.A. MACDONALD
Ezr 6:1-5
The decree of Cyrus.
In the letter of Tatnai to Darius he advised that search should be made to ascertain whether there existed any decree of Cyrus authorising the building of the temple at Jerusalem. Search was accordingly made, and the roll recovered. The decree may be viewed as consisting of three parts:
I. THE AUTHENTICATION.
1. The author‘s signature. “Cyrus the king.”
(1) This name calls to mind the remarkable prophecies of Isaiah, in which, a century before his time, he was surnamed (see Isa 44:28; Isa 45:1, Isa 45:13).
(2) The same God that inspired the prophecy found means to bring it under the notice of the king. Cyrus accordingly accepted the Divine commission (2Ch 36:23; Ezr 1:2, Ezr 1:3). LessonWe should trust that providence which rules all rulers.
2. The date of the document. “In the first year of Cyrus.”
(1) This date, b.c. 536, recalls the prophecy of Jeremiah, which assigned seventy years for the duration of the captivity. These were now completed.
(2) This prophecy also seems to have been brought under the notice of Cyrus (2Ch 36:22; Ezr 1:1).
Lesson
(a) Let us see the hand of God in everything.
(b) Nothing is too trivial to be mentioned in prayer.
3. The place of its custody
(1) Tatnai specified “the king’s treasure house at Babylon”(Ezr 5:17). Probably because the decree may have been signed there. Search was made accordingly at that treasure house in the royal library, but the document was not found. The malignity of the Apharsachites would now be gratified.
(2) Further search was made at Achmetha, “in the palace that is in the province of the Medes.” Here the roll was recovered. Note
(a) God watches over the true.
(b) The triumphing of the wicked is transient.
II. THE MATTER “CONCERNING THE HOUSE OF GOD AT JERUSALEM.”
1. “Let the house be builded.“
(1) At Jerusalem. The place which God chose to put his name there (see 1Ki 8:29; 2Ch 7:12; Psa 78:67, Psa 78:68; Psa 87:1, Psa 87:2). God favoured particular places for his worship.
1. To serve typical purposes.
2. To keep his people from mingling with idolaters. NoteIn this spiritual dispensation these reasons no longer obtain (see Joh 4:20-24).
(2) “Where they offered sacrifices.” Levitical sacrifices were restricted to the temple because the Shechinah and sacred fire were there; and this ordinance kept the people from sacrificing on high places with idolaters. For this latter reason, though the Shechinah and fire were absent from the second temple, still the ancient place of sacrificing is respected. LessonEvery species of idolatry should be scrupulously avoided.
2. The manner in which it was to be done.
(1) “Let the foundations be strongly laid.” These typified Christ, upon whom the fabric of his Church is built (see Mat 16:16-18; 1Co 3:11; Eph 2:20-22). NoteWe may confidently rest on him the whole weight of our eternal interests.
(2) “The height thereof threescore cubits, and the breadth thereof threescore cubits.” This differed from Solomon’s temple, first, in that it was larger; and secondly, in that it was square. Solomon’s temple was thirty cubits high and sixty broad. The New Jerusalem also is foursquare (see Rev 21:16). The cube was by the ancients regarded as a figure of perfection and universality, and, in the typical temple, may anticipate these qualities of the heavenly state of the Church.
(3) “Three rows of great stones, and a row of new timber” (see Ezr 5:8). The timber seems to have been laid upon every third course of stones. NoteThis timber built in amongst the stones would facilitate that destruction of the temple by fire described by Josephus.
3. How the cost was to be defrayed.
(1) “Let the expenses be given out of the king’s house” (see Ezr 3:7). NoteThe hearts of princes are in God’s hands. Prayer should be made to him rather than recourse be had to precarious expedients for raising funds for his work.
(2) The royal bounty was not such as to preclude the necessity for contributions from the people of God (see Ezr 1:3, Ezr 1:4; Ezr 2:68, Ezr 2:69). NoteThere is valuable moral education in liberality.
III. THE MATTER CONCERNING THE SACRED VESSELS.
1. Vessels of the metals.
(1) These were taken as figures of the servants of God (see Rom 9:21-23; 2Ti 2:20, 2Ti 2:21).
(2) “Of gold and silver.” Showing the preciousness of the saints (see Psa 49:7, Psa 49:8; Mat 16:26; 1Pe 1:18, 1Pe 1:19).
2. Removed by Nebuchadnezzar.
(1) Taken from the temple. The sin of the people was the cause. The removal of the vessels was therefore a sign to them of their apostasy.
(2) Taken to Babylon. Type of the confusion of the world. Placed there in the temple of his god (see Ezr 1:7, Ezr 1:8; Ezr 5:14). Thence taken out only to make sport for the licentious (see Dan 5:2-4). What a graphic figure of the condition of the backslider!
3. Now to be restored.
(1) “Brought back again to the temple.” Sign of the hope a backslider may cherish in the mercy of God.
(2) Restored “every one to his place,” i.e. every one that was restored. Many things were wanting in the second temple, and some of the vessels may have been lost. Backsliders must not presume upon an infallible final perseverance of the saints.J.A.M.
HOMILIES BY J.S. EXELL
Ezr 6:1-12
Some useful things.
I. THE UTILITY OF HISTORY. “And there was found at Achmetha, in the palace that is in the province of the Medes, a roll, and therein was a record thus written” (Ezr 6:2).
1. Its permanence. The “roll” contained the records of past ages. The memory of man could not retain these events. History preserves them. It would be a pity for the nation and Church to let die the events that have made them what they are; history gives permanence and solemnity to life. Cyrus and his edict lived before those who made search into the old records; history causes dead men to live.
2. Its continuity. The roll linked the times of Cyrus with the times of Darius; showed the continuity of human life. There is no interruption in the plan of the world’s life; it runs on from one reign to another. There is no interruption in the making of history; it is made by .great edicts, as also by common deeds. It show-s the succession of labour: one man issues an edict to commence a temple, another issues an edict to complete it.
3. Its publicity. In the days of Darius the historical records were written and hidden away in the royal treasure-house; now they are printed and widely circulated; hence history is more influential than ever.
4. Its interest.
5. Its admonition. Darius will soon be as Cyrus, only a figure in history; men soon pass from the actual to the historical. Life continues but for a little (Psa 39:4).
II. THE FORCE OF EXAMPLE (Ezr 6:8). Darius is inspired by the example of Cyrus to issue a decree for the aid of the Jews in their great enterprise.
1. The force of example surviving the flight of time. Cyrus has long been dead; but his edict has power to animate the heart of Darius. The influence of example never dies.
2. The force of example morally beneficial in its influence. The edict of the dead king inspires a new edict of help for Israel. Let us try to leave the influence of good deeds behind us; thus we may help to build temples our hands can never touch.
III. THE WORTH OF SUPERIOR STATION (Ezr 6:6). Darius commanded Tatnai to let the Jews build in peace. It is the work and worth of superior official power to restrain and to keep inferior men in their right place and to their right duty; to see that they hinder not the great moral enterprises of society.
IV. THE SPIRITUAL USE OF MONEY (Ezr 6:8, Ezr 6:9). The king decreed that his tribute should be given to Israel to aid in completing the temple. Money realises its highest meaning in the service of God.E.
HOMILIES BY J.A. MACDONALD
Ezr 6:6-13
The decree of Darius.
The full document containing the decree or decrees of Darius occupies the first thirteen verses of this chapter. The former portion of it is principally taken up with a recital of the decree of Cyrus, published seventeen years earlier. This has been considered under a distinct heading. The remaining portion of the document may be viewed as in three parts:
I. THE INSTRUCTION FOUNDED UPON THE DECREE OF CYRUS (Ezr 6:6, Ezr 6:7).
1. The instruction is intrinsically good.
(1) Do not hinder the work of God.
(2) Do not molest those who are engaged in it.
Good men would receive it gladly. The work of God is their work. Those engaged in it their fellows.
2. But to the wicked it is mortifying.
(1) Not to all equally so. The governor, Tatnai, did not commit himself to the opposition in the spirit of bitterness. Therefore to him the turn of events might not be mortifying.
(2) But to the Apharsachites it would be intensely so. Their opposition was malicious (see Ezr 4:1-24.). Therefore the frustration of their purposes would sting them to the quick. LessonNever do anything that may involve humiliation. ReflectionWhat an agony of mortification there will be in the vanquished insolence of the lost!
II. THE REQUISITION MADE BY DARIUS (Ezr 6:8-10).
1. That from the king‘s revenue from beyond the river expenses be given to the builders of God‘s house.
(1) Not from the kingdom in general, but from that portion whence the opposition came. What a public defeat! Yet not so public as that of the enemies of Christ before an assembled universe in the great day of judgment.
(2) The leaders of the opposition are the very persons required to raise and make these payments. What a retribution! Eye for eye; tooth for tooth.
2. That all they required for sacrifice and offering should be supplied.
(1) For burnt offerings “young bullocks and rams and lambs.”
(2) For meat and drink offerings “wheat, salt, oil, and wine.” In the service of God there is nourishment and refreshment (see Joh 4:34; Joh 6:27, Joh 6:55).
(3) These, “according to the appointment of the priests, to be given day by day without fail.” We need the continual efficacy of the sacrifice of Calvary. We need a daily supply of spiritual as well as natural food.
3. Their patriotism and loyalty concerned in carrying out this.
(1) Patriotism. To avert the anger of the God of heaven. To conciliate his favour. The blessing of God is essential to the prosperity of a nation (Job 12:16-25; Psa 75:6, Psa 75:7; Dan 2:21).
(2) Loyalty. To ensure his blessing upon the king and his sons (see 1Ki 11:11-13; 1Ki 13:33, 1Ki 13:34).
III. THE MALEDICTION DENOUNCED UPON THOSE WHO MAY FAIL TO FULFIL THE REQUISITION (Ezr 6:11, Ezr 6:12).
1. Civil penalties.
(1) His house to be demolished. Infliction not only upon his person, but also on his family.
(2) The timber of it to be made into a cross or gibbet for his crucifixion or destruction. Thus held up to public execration (see Deu 21:22, Deu 21:23).
(3) The place of his house to be made a dunghill. That his very memory might be abhorrent to men.
2. The vengeance of heaven imprecated.
(1) Civil penalties are for the breach of the royal decree; the vengeance of heaven for “putting their hand” to injure the “house of God” (see Jos 6:26; 1Sa 14:24).
(2) This vengeance imprecated upon “kings;” may refer to deputies, and particularly to Tatnai and Shethar-boznai.
(3) It is also called down upon the “people.” Those “of the land” particularly intended. QueryDoes not this suggest a belief in a future state; for if the civil penalties are to the death, what more can there he else? Let us “fear him who can destroy both soul and body in hell.”J.A.M.
Fuente: The Complete Pulpit Commentary
Ver. 1. Darius the king As Darius, the better to fortify his title to the crown, had married two of the daughters of Cyrus, he thought himself bound to do every thing which might tend to the honour of that great prince; and therefore more readily confirmed the decree which he had granted to the Jews. Instead of were laid up in Babylon, Houbigant reads, had been laid up in Babylon.
Fuente: Commentary on the Holy Bible by Thomas Coke
B.THE ANSWER OF DARIUS, THE COMPLETION OF THE TEMPLE, AND THE FIRST CELEBRATION OF THE PASSOVER
Ezr 6:1-22
I. Darius Answer. Ezr 6:1-12
1Then Darius the king made a decree, and search was made in the house of the rolls, where the treasures were laid up in Babylon. 2And there was found at Achmetha, in the palace that is in the province of the Medes, a roll, and therein was a record thus written: 3In the first year of Cyrus the king, the same Cyrus the king made a decree concerning the house of God at Jerusalem, Let the house be builded, the place where they offered sacrifices, and let the foundations thereof be strongly laid; the height thereof three-score cubits, and the breadth thereof three-score 4cubits; With three rows of great stones, and a row of new timber: and let the expenses be given out of the kings house: 5And also let the golden and silver vessels of the house of God, which Nebuchadnezzar took forth out of the temple which is at Jerusalem, and brought unto Babylon, be restored, and brought again unto the temple which is at Jerusalem, every one to his place, and place them in the house 6of God. Now therefore, Tatnai, governor beyond the river, Shethar-boznai, and your companions the Apharsachites, which are beyond the river, be ye far from thence: 7Let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in his place. 8Moreover I make a decree what ye shall do to the elders of these Jews for the building of this house of God: that of the kings goods, even of the tribute beyond the river, forthwith expenses be given unto these men, that they be not hindered. 9And that which they have need of, both young bullocks, and rams, and lambs, for the burnt-offerings of the God of heaven, wheat, salt, wine and oil, according to the appointment of the priests which are at Jerusalem, let it be given them day by day without fail: 10That they may offer sacrifices of sweet savors unto the God of heaven, and pray for the life of the king, and of his sons. 11Also I have made a decree that whosoever shall alter this word, let timber be pulled down from his house, and being set up, let him be hanged thereon; and let his house be made a dunghill for this. 12And the God that hath caused his name to dwell there destroy all kings and people, that shall put to their hand to alter and to destroy this house of God which is at Jerusalem. I Darius have made a decree; let it be done with speed.
II. the completion and dedication of the temple. Ezr 6:13-18
13Then Tatnai, governor on this side the river, Shethar-boznai, and their companions, according to that which Darius the king had sent, so they did speedily. 14And the elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. 15And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king. 16And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy. 17And offered at the dedication of this house of God a hundred bullocks, two hundred rams, four hundred lambs; and for a sin-offering for all Israel, twelve he-goats, according to the number of the tribes of Israel. 18And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses.
III. celebration of the first passover-feast. Ezr 6:19-22
19And the children of the captivity kept the passover upon the fourteenth day of the first month. 20For the priests and the Levites were purified together, all of them were pure, and killed the passover for all the children of the captivity, and for their brethren the priests, and for themselves. 21And the children of Israel, which were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek the Lord God of Israel, did eat. 22And kept the feast of unleavened bread seven days with joy: for the Lord had made them joyful, and turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel.
EXEGETICAL AND CRITICAL
Ezr 6:1-12. The answer of Darius. Notwithstanding the great importance of the decision that Darius gave in reply to the letter of his officers and the greatness of its results, in that after so long a waiting it finally introduced a new and significant turn of affairs, its introduction is quite brief.Then Darius the king made a decree.These words seem to refer only to the command to make an investigation; but in reality they serve as an introduction to the decree which was promulgated to Tatnai, etc.; comp. V. 6. It is as if the subsequent narrative: and search was made, were taken up merely as an explanation of the decree following in Ezr 6:6 sq. Without doubt it was contained in the decree of Darius to Tatnai, as its basis or introduction.The house of writings.Comp. Ezr 5:17.1 Here the treasures likewise were laid up. is participle Aphel of . Comp. Ezr 5:15.
Ezr 6:2. And there was found at Achmetha.Search was made for the writing in Babylon; but it was found in Achmetha, after that there was probably found in the archives at Babylon a reference to the archives of Achmetha for the documents of the time of Cyrus. The letters engraved on coins seem to designate this city. Comp. Mordtmann, D. M. Zeitschrift, VIII., S. 14, In ancient Persian, however, Achmetha probably was Hagamatha.[Rawlinson in loco: in the Behistun inscription Hagmatana.Tr.]In Greek it is (Herod. I. 98) or E (Jdt 1:14), the summer-residence of the Persian and Parthian kings, built by Deiokes, the capital of Media the great, in the vicinity of the present Hamadan.In the palace.The archives were especially in the citadel, = , which embraced the palace and likewise the other prominent buildings.A roll and therein was a record.2We should expect directly after (there is less authority for a kametz in the last syll.) the contents of the writing; indeed (st. emph. of ) may have been a superscription in the writing itself about equivalent to: memorandum; nevertheless it is here connected with the previous clause as a memorandum was written therein. The contents do not follow until Ezr 6:3-5.
Ezr 6:3 contains first probably stereotype introductory forms; at first the date: In the first year of king Cyrus (as in Ezr 5:13); then the short preamble: Cyrus the king made a decree; then a statement of the contents; then the following words: the house of God at Jerusalem, stand alone by themselves, and constitute to a certain extent a title. Then the command: Let the house be built as a place where offerings are brought and whose foundations are capable of supporting (namely, the structure). is placed before the relative clause in stat. constr. as , Hos 2:1, etc. is hardly to be explained as: its foundation they may set up (Keil), or may be erected (Ges. in his Thesaurus). In this sense the additional clause would be superfluous. We would expect an optative instead of a participle. It is made co-ordinate with the previous relative clause by the participle, and not with the principal clause let the house of God be built. , which only in very detached passages is like the Heb. , in the Targum of Deu 24:15 and in the Samaritan translation of Gen 13:10, means, as in Hebrew, without doubt also in Chald, first and chiefly, to drag, bear a burden. Accordingly we regard as the safest explanation: whose foundations are burden-bearing, that is, capable of carrying, durable for the buildings erected upon them. Cyrus might have been present to state briefly in his own way the very reason why the house of God in Jerusalem was to be built. It is a place wherein they from ancient times offer offerings, thus a place long ago sanctified, and besides the foundations are still present and in a condition capable of bearing a building upon them. The two participles, thus viewed, are used without regard to tense. The Vulgate and the Rabbins likewise let this conception betray itself since they render: ponant fundamenta supportantia. Although it is more natural to suppose that this second relative clause should be synonymous with the first, yet there is no change in the text that could be at all proposed (e.g., for ) that would throw any light. Whilst indeed Esdras had , the Sept. seems, although rendering very freely ( ) to have followed our text.
In order that the house might be large and elevated enough, Cyrus at once fixed its height and breadth (comp. Dan 3:1 for ), and indeed both, sixty cubits, double that of the temple of Solomon. Comp. 1Ki 6:2. Even if in this passage the cubit of commerce of the exile times were meant, whilst in 1Ki 6:2, on the other hand, the ancient Mosaic or holy cubit (2Ch 3:3), which according to Eze 40:5; Eze 43:13, was a hands breadth longer than the former, namely, eighteen and a half Rhenish inches, the difference would still be significant enough. But it is probable that the reference here is to the Mosaic cubit. The measurements for the new temple appear, since they were just double, to have been chosen with reference to those of the old temple, and on their basis. It is probable that Cyrus thought he could not make the matter of the temple his own affair without at least surpassing Solomon to the extent of double. Perhaps this explains why he fixes nothing at all respecting the length. Probably he knew that a greater length than that of the temple of Solomon was not desirable, since otherwise the temple buildings would have taken relatively too much space, and the extent of the courts, which needed much space, be too limited. Since now he could not well go beyond Solomon in this respect, he rather makes no standard at all. The building of Solomons temple had a length of sixty cubits, twenty for the most holy place, forty for the holy place, and besides a vestibule of ten cubits. This was besides surrounded on the two long sides and in the rear, by wings of five cubits breadth. The length of the temple of Herod was limited to essentially the same measurements. But if they did not wish to exceed these measurements, the sixty cubits breadth could only be applied to measure the outer breadth, embracing likewise the wings, unless they would entirely abandon the relations rendered sacred by the tabernacle, and almost throughout retained by the temple of Solomon. The holiest of all had been a cube in both the tabernacle and the temple of Solomon and the holy place again had had double the length of this cube, and this arrangement of the parts seems to have been regarded as the most essential. The internal breadth of the second temple could not well amount to more than that of the first temple, or than that which it subsequently had in the temple of Herod, namely, twenty cubits (with Keil and against Merx in Herzs Real-Enc. XV. S. 513 and Berth.) Thus there remained to the side buildings a considerable space. If we reckon ten cubits for each side, whilst in the temple of Solomon only five cubits had been applied to that purpose, since the breadth in that case would have amounted to twenty cubits in the clear, in all thirty cubits, there still remain twenty cubits for the four walls, which in the temple of Herod likewise took up the same amount of space. Whether accordingly the internal height was likewise limited, whether it at least in the holiest of all was diminished to the measure of the length and breadth, as it were, by the addition of upper chambers, such as had been in the temple of Solomon likewise, these taking up ten cubits in height, we know not. In the temple of Herod there was assigned to the holiest of all, as well as to the holy place, an internal height of sixty cubits, whilst still forty to sixty cubits in height were applied to the upper chambers. And it is possible that Zerubbabel and Jeshua likewise already acted with more freedom with reference to the height, an internal height of only twenty cubits in connection with an external height of sixty cubits, would have been almost too much out of proportion. That they really carried the external height to sixty cubits, seems to follow from Josephus Arch. xv. 11, 1.3
Ezr 6:4 gives still further directions, but it is difficult to understand them.Three rows of great stones. is used in the Targ. for the Hebrew , which is from =circumire, and means the surrounding wall or walls (Eze 46:23), but also the rows (Exo 28:17, etc.; so also indeed 1Ki 7:3-4). Fritzsche on Esdras 6:25, Keil and Merx (l. c.), regard its meaning as row or course, and accordingly understand it to be = the walls, whether of the temple (Fritzsche) or of the inner porch (Keil and Merx)of the latter it is very appropriately said in 1Ki 6:36, that Solomon built them: , they should have below three layers of hewn stone and a row of cedar beams. But that the walls of the temple building itself, of which alone we can think according to Ezr 6:3, should be built of four such courses is highly improbable, for such an unfinished massive method of building has no where been found in the Orient. But if the walls of the inner court were meant, these would certainly have been mentioned, or if something had been left out that was originally contained in the edict of Cyrus for explanation (Merx), these words would most suitably have been omitted likewise. Moreover in the above mentioned passage, 1Ki 6:36, very probably has a different meaning. It is very worthy of remark, that as well here as also immediately afterwards, 1Ki 7:2, so also in Eze 46:23, occurs with reference to four-sided rooms, which were enclosed round about, just as is used in our passage. Nothing is more appropriate then than to understand thereby the four side enclosures which enclosed the room; whether walls, as in the inner court, 1Ki 6:36; Eze 46:23, or side buildings that surrounded a four-cornered room, as 1Ki 7:2. The sense of 1Ki 7:36 is, then, that Solomon provided the inner court on three sides with walls of quarried stone, on the one other side, without doubt the front side, where the chief entrance was, where then there was probably a larger door, with an enclosure of hewn cedar. Our passage, however, then says that three of the temple wallsfor it can only refer to these according to Ezr 6:3were of hewn stone, the other, namely, the front, which must for the most part be composed of a large entrance, was to be made of wood. In confirmation of this view it is sufficient that in the temple of Herod also, the entrance side of the holy place was still composed of one great folding door, sixteen cubits broad. In the same manner then, moreover, was the inner court enclosed, as we conclude from 1Ki 6:36.4And a row of now timber.Instead of = new after = timber, it is appropriate to read =one, as then the Sept, already renders , yet this numeral is absent also in 1Ki 6:36.And let the expenses. from (in Aphel = to give out) is the expense, and indeed here that which was caused by the building of the temple.From the house of the king is according to Ezr 6:8 sq. = from the royal revenues on this side of the river.
Ezr 6:5 adds the order for the restoration of the temple vessels, that was so important. The sing. (respecting the form vid.V. 5) is explained after the previous plural from the conception of the different vessels as one sum total. , thus written and pointed, Isaiah 2 d pers. imperf. Aph. with transitive meaning = cause to be delivered, comp. Ezr 5:15. If this meaning is to be retained, we must suppose that the edict of Cyrus was addressed to some individual, perhaps Zerubbabel himself, and that Cyrus now turns immediately to him. Yet the transition to the direct address is here somewhat singular and abrupt, and it seems best to take as 3d pers. fem. imperf. Kal, which indeed should be pointed or at least with the indefinite subject.
Ezr 6:6. The previous edict of Cyrus is now followed by the order of Darius, so favorable and careful in its provisions for the Jews, that it is as if the latter would not only confirm the formers action out of reverence, but even surpass him. If it should be difficult for the little congregation of Jews to conduct the worship in Jerusalem in accordance with the prescriptions of the law, in that a great expense was especially necessary for the offerings, Darius helped them to bear the burden by his great liberality. He at first in Ezr 6:6-7 arranged that his governor should not hinder the work.Now therefore Tatnai, etc.For the connection with previous context see notes on Ezr 6:1.And your companions, your Apharsachites = those who are your companions, etc. For an explanation of the terms comp. Ezr 5:3; Ezr 5:6.Be (or keep yourself) far from thence, e. g., interfere not with the imposition of burdens or hindrances.
Ezr 6:7. Let alone.c.accus. = to give way to or permit something.The work of this house of God, namely, that brought in question by you.Let the governorand the elders build. is here after clearly a second subject to is hence used here to introduce a subject which is quite unusual. Comp. perchance Isa 32:1. and Dan 4:33, and indeed without exactly making more prominent than .
Ezr 6:8. Then Darius directs his officers to defray the cost of the building.Moreover I make a decree what ye shall do.Comp. Ezr 4:19; = in reference to that which ye are to do, comp. with , Isa 23:11; Psa 91:11; 2Ki 20:1. is used here with in no other way than with in Heb., comp. Gen 24:12 sq. It corresponds to some extent with the German an, but expresses still further infavor of.For the building. = in order that they may build. The second half of the verse: that of the kings goods, even of the tribute, contains the principal thing that the royal officers were to do, so that =and indeedWith expensesthat they be not hindered. as in Ezr 6:8. cannot well mean that there be no stopping, or that it may not come to a stopping of the work (Keil after the Vulgate: ne impediatur opus), since no object such as work is mentioned here as in Ezr 4:21; Ezr 4:23; but it means: which (prescribed action) is not to be brought to I an end, or discontinued (Bertheau). Comp. Dan 6:9. This additional clause Is to sharpen the previous one.
In Ezr 6:9-10 Darius further adds: that his officers shall provide the material of the offerings in order that prayer may be offered for him, and the welfare of his empire in the Jewish manner, in Jerusalem likewise.And whatever is necessary is fem. pl. (necessary things) from for , comp. Dan 3:16, and Dan 5:25, according to Winers Gr., 34, 3. [Riggs Gr., 32Tr.], the vocalization varies.Both young bullocks and.The following is properly = as wellas, or also, whetheror. Darius names here various animals and other materials, which may in any way come into consideration, since he leaves the more particular designation of what would be required to the priests at Jerusalem.Let it be given them without fail.The singular (comp. 4:12) is explained perhaps from the fact that Darius goes back upon and embraces every individual in an indefinite it. means: that there be no interruption, namely, in providing what is necessary, or indeed in the worship. In the translation of the LXX: , which overlooks the and in that of the Vulgate ne sit in aliquo qurimonia, seems to have been derived from .
Ezr 6:10. In order that they may be offering (continually) sacrifices of sweet savour for the life of the king and his sons. are (comp. Dan 2:46) sacrifices which afford God a (Lev 1:9; Lev 1:13, etc.), and thereby gain his good will, comp. Jer 29:7; 1Ma 7:37; 1Ma 12:11, etc.; Josephus, Arch. XII. 2, 5; c. Ap. II. 5. Darius thereby indicates the same recognition of the Lord to be worshipped in Jerusalem, as Cyrus, without doubt, from the same standpoint. Comp. Ezr 1:2.
Ezr 6:11-12. Darius here shows as an additional sign, how earnest ho was that his will should be carried out, sealing what has been said with a penalty.Whosoever shall alter this word.The nom. absol. represents a protasis: if any man whatever as in Ezr 6:12 ; Dan 6:9; Dan 6:16, change by transgression or also (comp. Ezr 6:12) by doing away with it.Let a timber (beam) be torn from his house, let him be fastened thereon and crucified. in itself = raise on high, can just as well mean empale or pierce through, as also, like the Syriac crucify. Empalement or the piercing through of delinquents on a pointed wooden stake, was the usual punishment among the Assyrians and Persians, comp. Layard, Nineveh and Babylon, p. 355, and Nineveh and its remains, p. 379, with the plate fig. 585 Of Darius it is said (Herod. 3. 159). Yet the fastening on a cross likewise occurred among the Persians, yet so that the head of the one to be crucified was first cut off. Vid. the passages of Herodotus in Brisonii de regni Persarum princip., ii, c. 215.And let his house be made a dunghill for this, that is, let it be torn down and changed into a common sewer, comp. 2Ki 10:27, and Hvernick, Com. on Dan 2:5. as Dan 2:56
Ezr 6:12. And the God that hath caused his name to dwell there, destroy all kings,etc. corresponds with the Heb. , Psa 89:45. The expression, who has caused His name to dwell there, is so decidedly Hebrew in style (comp. Deu 12:11; Deu 12:14; Deu 12:23; Jer 7:12; Neh 1:9), that we must suppose the author does not impart the decree verbally, or that Darius made use of Jewish help in this entire affair. Even the entire conception that God confined His especial presence to a temple building was entirely unlike the Persian conception, so that the entire proceedings toward the Jews with reference to the temple on the part of Darius, and already on the part of Cyrus, must be referred back to an accommodation of views.Who stretches forth his hand to change, to destroy. for which we would expect is explained by , which indicates what kind of change of the decree is here thought of. The threat itself, as we have it here, is genuine Persian; it reminds us of the conclusion of the inscription of Darius at Behistun, where the punishment of Ahuramazada is desired to descend upon him who ventures to violate the image and inscription, his blessing on the one who holds them in honor (Berth.). [Rawlinson in loco. See Beh. Ins., col. vi., part. 17Tr.]
Ezr 6:13. This happy turn of affairs is followed by the completion of the work, on which, as a matter of course, all depended. It is characteristic of the book that this fact should also be narrated in the Chaldee. It is as if the continued use of this language should express the accompanying fact of their dependence upon Persia, which still continued. Yet this was not so depressing in its influence as encouraging, for, according to divine providence, even the mighty princes of Persia co-operated on their part and in their way in the worship of Jehovah. The author first lets the Persian officers take part in the recognition of Jehovah: According to that which Darius the king had sent so they did speedily., according to the word (of the king) comp. Ezr 4:18, in consequence of the fact that Darius had sent, namely, answer and command, properly, over against the fact that = considering that, as usually, .
Ezr 6:14. The author here reminds us of all those to whom the congregation were especially indebted for the new temple. They were encouraged by () the prophesying of the prophets; but it was the command of God, and then that of Cyrus, Darius, Artaxerxes, that had been the source or origin () of all that happened. God is mentioned here, and indeed before Cyrus and Darius, since the author goes forth from the fact, that there would have been no command of Cyrus and Darius without Gods command. If we had here a simple account of the final completion of the building, it would seem strange that here the author should go back even to Cyrus, still more that the much later Artaxerxes is taken into consideration, who had nothing to do with the building here under consideration. The author, however, instead of giving a simple narrative, would rather express recognition and thanks, and hence could forget none who were deserving of mention. Artaxerxes came into consideration only on account of the gifts which he caused to be brought to Jerusalem by Ezr 7:15; Ezr 7:19.
Ezr 6:15. For a work of such importance the date is properly given., for which the Qeri gives , is the Shaphel of [so Luzatto, Gram., 45.Tr.]; in the Targum has mostly an active sense, yet at times also an intransitive sense, so that it corresponds with our end; now transitive and then intransitive. Thus it is hardly necessary to regard as a Hebraistic passive formation of the Shaphel (Berth. and Keil). By the third day of the month Adar, that is the last month of the year, was the temple finished, since it is probable that they made haste to have time left in this year for a worthy dedication; whilst the Sept. agrees with our text in respect to the third day, Ezr 7:5 has instead of it the twentythird day, but probably, only because the author held that the dedication immediately followed the completion, and that it lasted eight days, after the example of the temple of Solomon, 1Ki 8:60, and 2Ch 29:18, and filled up the last eight days of the year. [The sixth year of Darius, according to Rawlinson, was B. C. 516515.Tr.]
Ezr 6:16-17. The great significance of that which had been attained, and the consciousness of it in the congregation at the time, the author very beautifully shows by what he says respecting the dedication. All observed it ( as with ), 2Ch 7:9), with joy, and indeed with the offering of a number of sacrifices which, whilst small in comparison with the multitude in Solomons time (1Ki 8:5; 1Ki 8:63), thus in accordance with the limited relations of the time, yet might ever be regarded as a glad beginning, showing by the twelve goats for sin-offerings, that they would act in the name of entire Israel, and regain the divine grace for the whole body of the people. Comp. Ezr 2:2; Ezr 8:35. Whether then already remnants of the northern tribes had returned and settled themselves in Juda, or whether there were from former times representatives of these tribes, scattered about in the land, does not come properly into consideration here. The principal thing is, that the new congregation, without doubt in consequence of former prophecies, had no other thought than that those so long separated from them had retained their privilege of being the people of God, and would realize it in some way or other as in olden times. Besides, the offerings prescribed in Num 7:11 sq. were here offered in the manner of the law. Comp. 1Ki 8:63; 2Ch 29:20 sq.
Ezr 6:18. Thus there was again a legal worship, so likewise a legal body of persons to conduct the worship.They set up. as . Ezr 3:8, namely, to perform the business of the divine worship.The priests in their classes, and the Levites in their divisions (comp. 2Ch 35:5; 2Ch 35:12; 1Ch 27:4), since every class and division had its week. Comp. 2Ki 11:9, and 2Ch 23:4. That it is expressly added, as it is written in the book of Moses (comp. Num 3:6; Num 8:14), may be in accordance with the legal disposition, which became very soon characteristic of these times, comp. Ezr 3:2; 2Ch 23:18; but at the same time this likewise might well come into consideration, that it was so important, that, whilst still so many other things might be dispensed with, yet at least they should again have a worship in accordance with the law.
Ezr 6:19-22. It is very significant that the author here at the close of this entire section adds an account of the first celebration of the passover after the completion of the temple. This came into consideration certainly not merely as an evidence that in the new temple the divine worship had its regular course with the cycle of feasts (Keil), but before all as a feast, by which the congregation might again show itself so appropriately as the redeemed and favored people of the covenant of the Lord, also again more and more assure itself of the covenant relation, as a conclusion, which at the same time was a beginning assuring a new and glorious continuance and progress. This is quite clear from the confirmation given in Ezr 6:22, by which nothing less than the proper end of the entire previous period of affliction itself is designated as the foundation of this Passover feast. So then the circumstance that the author now returns to the Hebrew language is likewise appropriateone might say very significant. If the Chaldee language has been used because Chaldee documents had to be placed in orderthat is, because the restoration depended first of all on the world power, and that by it the covenant people had been deprived for a while of their covenant jewels, the temple, and divine worshipso now, when the congregation was again constituted as such, and also provided with their temple and their divine worship, and where the narrative might be occupied with this exclusively, there was at least nothing in the way of a return to the Hebrew tongue.
Ezr 6:20. For the priests and Levites had purified themselves as one man (without exception, comp. Ezr 3:9), they were all clean.This has reference not to the cause of the celebration, but its possibility. Priests and Levites had sufficiently prepared themselves, and were now in the condition to fulfil the duties devolved upon them. Defilements, as Lev 22:4 sq. makes them especially prominent with reference to the priests, occurred again and again, and had been certainly more frequent under previous circumstances, where the priests as such had come but little into consideration, but they must now be put aside ere they could fulfil their priestly functions. At any rate, the author means to point out a noble readiness, yea, a holy zeal, on their part. The subjects of are, as is clear from the following context, those who were to do the slaughtering, e.g. of the Levites. Properly, it is true, every father of a family had himself to slay the Paschal lamb, Exo 12:6 sq.; but after the time of Hezekiah, when the Levites had undertaken the slaying for all who had not purified themselves (2Ch 30:11), it seems to have been more and more the custom for the Levites to do the slaughtering for all (comp. 2Ch 35:4; 2Ch 35:14)for the priests, because they were so busy elsewhere; and for the rest of the people, because it was so easy for a defilement to happen to them. As in 2Ch 29:34; 2Ch 35:15, the priests are designated as their = the Levites brethren, probably in connection with the increasing importance of the Levites. = and for themselves, as in 2Ch 35:14.
Ezr 6:21. This fair conclusion of the previous times of trial, and this promising beginning of the new congregation was all the grander that the returned did not eat the Passover alone, but also such persons united with them who would separate themselves from the impurities of the people of the land, and seized with a new and holy zeal, would henceforth hold to the Lord.And all such as had separated themselves unto them from the filthiness of the heathen of the land. , as , Ezr 10:2; Ezr 10:11, are the heathen nations dwelling in Palestine, whilst the heathen in neighboring lands belong to the 9:1, Ezr 9:2; Ezr 3:3. Those Who separated themselves from these heathen are not proselytes from heathenism (Aben Ezra, Raschi, Clericus. et al.), but descendants of the Jews and Israelites who had remained in the land when the rest of the nation had been carried captive, as all the parallel passages show, comp. Ezr 9:1; Ezr 9:10; Ezr 10:2; Ezr 10:11; Neh 9:2; Neh 10:29. They had without doubt intermarried with the heathen, and the more they had entered into communion with them, the less were they in a position to observe the Mosaic laws respecting food and purification. To Separate themselves from the impurities of the heathen meant for them to forsake altogether communion with the heathen, and seek communion with the Jewish congregation. For comp. Ezr 4:2.
Ezr 6:22. If eating the passover (namely, in the narrow sense, not in the broader sense, which means to eat the festival offerings in general, comp. Deu 16:3) as a means of appropriating the covenant grace, closely combines seriousness and joy, so the eating of the unleavened bread ministered exclusively to joy and gave full expression to their joyous and elevated feelings. The concluding clausefor then had the Lord made them joyful, and turned the heart of the king of Assyria unto themmeans to say: for after all the hard sufferings of the exile, and after all the severe trials which had come upon them since the time of Cyrus, the Lord had now, by the re-establishment of the temple, exactly seventy years after its destruction, caused a real and great change of affairs to take place. There was now a new foundation for the celebration of redemption, a second redemption, which was hardly less than the previous one out of Egypt, a redemption out of the firm bonds of Assyria. Darius, the king of Persia, is here called king of Assyria, not only as ruler of the territory of the previous Persian empire (Keil), or because Assyria from ancient time had been the usual name for all that region (Clericus),7 which cannot be proved from Jdt 2:1; but above all, likewise, because Darius, as head of the great empire of the world, properly took the same relative position over against the people of God as the Assyrian and Chaldean kings had once had, because it was properly only a continuation or renewal of the same, and because the thought was now to be expressed that finally that very enemy who had once so fearfully and destructively oppressed the people of God had been changed by the grace of God into a friend, so that he had even himself strengthened the hands of the congregation in re-establishing the destroyed temple (as I have already shown in my article, Studien und Kritiken, 1858, S. 51). 8 with as 1Sa 23:6.
thoughts upon the history of redemption
Ezr 6:1 to Ezr 5:1) It was not alone Cyrus who had previously determined and established in documents the-restoration of the temple and its worship, even to the details of the limits of its measurements, the kind of material that should be employed, but also before all God the Lord Himself, as the great prophecy of Ezekiel respecting the new temple (Eze 40:47.) shows. Cyrus was only an instrument of the Lord, and had only given expression to His sovereign will. Thus the congregation, however many hindrances might be placed in their way, although the circumstances might appear different to them, yet having the eye of faith, they had no sufficient reason for despondency, but only the more confidently to look upon the wonderful providence of God, which makes even opposing forces to serve His purpose. Is there not then also with respect to the building of the Christian Church or of the kingdom of God such a divine predestination, which has provided beforehand even to details all and everything that is adapted to the honor of the Lord and the salvation of men; and which in spite of temporary gloom and struggles and apparent defeat, must yet more and more prevail, and be carried out more and more decidedly by princes and peoples whether they be Christian or not? The prophecy of Ezekiel and even the edict of Cyrus are evidences to us that there is such a predestination, and that likewise there has been prepared, so to say, a document which can never be lost or destroyed; for they prove that the temple of God can suffer only temporal, properly only apparent losses, that it must grow and increase and gain one victory after another.
2) It is not enough for the Lord to restore His kingdom and glory when sin and judgments have come in between to disturb them; He causes His kingdom to grow, increase, advance. Where there is life, there is also development, appropriation, struggle and victory. Here is the highest and most powerful, here is the divine life. Cyrus must even surpass a Solomon, with respect to the size of the temple, in order to show that the cause and kingdom of God advances victoriously from century to century through the history of mankind, and ever achieves a higher stage towards the highest and most glorious end. It is true He more and more deprives His Church of external power and pomp; it is to become more and more internal and spiritual, and thus to work. But even this change is a great advance. If the walls which the worldly power has drawn around the Church fall, then we need comfort ourselves with the words of the Lord through Zechariah (Ezr 4:6) in these very times of Darius not by might and not by power (namely, on the side of men), but by my Spirit, and as an open country shall Jerusalem lie on account of crowds of men and cattle in her. I myself will be to her a wall of fire round about and for glory I will be in her (Ezr 2:8).
Ezr 6:1-12. The worldly authorities have often lower motives or interests in the steps that they take; it is often merely to increase their authority and their power. Thus the Persian officials when they made inquiry in Jerusalem and reported to Darius would merely prove their watchfulness. The emperor Augustus, when he gave the command Luke 2, would merely accomplish a census of Israel. But the consequences that followed their steps were yet, by Gods will, the advancement of His kingdom. The Persian governor here must give the occasion thereto in that the ancient decree of Cyrus is again brought to light, and the new and still more favorable one of Darius in addition is carried into effect.
Ezr 6:6-12. Earthly kingdoms must perish to make room and prepare the way for the kingdom of God. Thus had the Lord spoken in the second year of Darius, accordingly four years before the completion of the temple, through Hag 2:20 sq. I will shake the heavens and the earth, and overthrow the throne of kingdoms, and destroy the strength of the kingdoms of the heathen, and overthrow the chariots and those that ride in them, that the horses and their riders shall come down, every one by the sword of his brotherand indeed all this in order to erect the promised kingdom of the Messiah. And the angel of the Lord who stood between the myrtle trees (Zec 1:11-12), when his messenger announced to him that the whole earth sitteth still, and is at rest, cried out in intercession: Jehovah Sabaoth, how long wilt Thou not have mercy on Jerusalem and the cities of Judah, against which Thou hast had indignation these seventy years, imploring the shaking and destroying of the heathen kingdoms. But these latter must perish only in so far as they stand entirely in the way of the kingdom of God, and will not let that kingdom come at all. At the bottom the interests of the earthly powers and rulers agree very well with those of the kingdom of God. Darius rightly laid great value upon the execution of his edict with reference to the furtherance and support of the worship in Jerusalem. His wish that they should offer sacrifices of sweet savor to the God of heaven in Jerusalem, and pray for his life and the life of his son, not only might, but indeed must be fulfilled, so sure as the congregation of the true God must be grateful, and indeed sincerely and heartily. Comp. Jer 29:7; 1Ma 12:11; 1Ti 2:2. The congregation could be in his way only if it sought again for earthly power and freedom, if it thus had forgotten its proper nature and its true calling. Let the church then earnestly examine itself when it enters into conflict with the State whether it is not going astray from its proper ways. Woe to it if instead of permeating the State more and more with divine thoughts, it itself gives more and more place for human thoughts and human nature; if it regards flesh for its arm and seeks to appropriate to itself that which belongs to the State. If the salt itself has lost its savor, wherewith shall we season? The responsibility of Rome, which would bow the States not under the kingdom of God, but under its own rule which is still so carnal, is great, the greater that thereby so easily the false view is awakened, as if State and Church could not avoid in any way being in conflict with one another.Already through Cyrus and Darius there was a fulfillment of those great and noble words of Isa 49:23 : Kings shall be thy foster-fathers, and their queens thy nursing-mothers; they shall bow down to thee with their faces toward the earth, and lick up the dust of thy feet. But already now it is manifest that the true fulfillment involves neither on the part of kings a determining influence on the mode of worship, nor on the side of the congregation an external sovereignty over kings.
Ezr 6:13-15. Much was required, and very many different things must come together from different sides, in order that the building of the house of God might be undertaken, and could be actually finished. Above all it was necessary that it should be in accordance with the will of God the Lord Himself, and then that the rulers of the world should likewise be willing thereunto. The congregation had brought about this dependence on the world by their own sins, and they were now obliged to be satisfied with it. So also it was necessary that the congregation itself should be aroused to true readiness, and be strengthened when wearied by the hindrances that placed themselves in their way. It was therefore necessary that suitable prophetic organs should be found, who might work upon the congregation through the divine word and in the power of the divine Spirit. But much more than this was still, if not exactly necessary, yet highly important, so, for example, that the nearest authorities in Palestine should be distinguished by righteousness or impartiality. And so it finally came to pass, and at last all things worked well together in correspondence with the divine purpose of redemption. We say finally and at last; but it was now for the first the exactly right time. The temple was ready just seventy years after its destruction, so that the prophecy of the seventy years was now fulfilled exactly thereby. Would that the congregation, the Church, might have like patience with respect to the accomplishment of greater work, the revival of faith in the unbelieving community, or the Christianizing of the heathen world. Would that they might never be over-hasty or attempt to use violence in accomplishing that which can come to pass only when it has been sufficiently prepared, and so to say, is ripe; when likewise it has a real value. Would that they might never regard the time that elapses too long, but rather think that the building of the house of God is the highest and most glorious, and on this very account the most difficult work on earth, which can only be the final result of all other works, arrangements and developments.
Ezr 6:16-18. 1) The congregation dedicated the house of God with joy. They might have held a fast day instead of a fast day instead of a feast of joy. Even now when the work, after many years of effort, stood before them finished, lofty and broad enough, it is true, but far from reaching the magnificence of the old temple, and besides accomplished only through the permission, and indeed the assistance of a foreign heathen king, they might have had a specially vivid realization of the entire wretchedness of their situation according to external appearance. How easily there comes over us men, at the very time when we reach the aim of long-cherished hopes and strivings, dissatisfaction, ill-humor, dejection, instead of joy, because it does not correspond with our ideas! But it is a matter of humility and faith, under all circumstances, to recognize with internal thankfulness that that which has been gained is much more than we could in any way expect, that it is super-abundant grace and mercy; a child-like heart with reference to what is still denied us waits patiently on the Lord, and says to itself that it is perhaps unable to judge correctly respecting what at present does not at all please it. With humble, believing, childlike hearts shall we be able again and again to ascend from the vale of tears to the bright peaks of joy, shall again and again be able to celebrate feasts of dedication and really enjoy the times of refreshment and grace which the Lord gives as the very thing that should be. It is notable and edifying for us to see that those poets of the Psalter, who probably belong to this period, had sufficient joy of faith to comfort and encourage above all their people, the poets of Psalms 135, 136, in that they called upon them to praise the Lord on account of His revelation of Himself in nature, but especially for his revelation in history; the poet of Psalms 146, in that he strikes up,
Bless the Lord, O my soul,
which is sweetly re-echoed in our
Lobe den Herrn, O meine Seele, ich will ihn loben bis in den Tod.
Without doubt the congregation then sung Psalms 118 with the inmost accord of the heart, although it was really composed somewhat earlier, and especially did they appropriate with greatly agitated hearts the shout of triumph: The right hand of the Lord is exalted, the right hand of the Lord doeth valiantlyopen to me the gates of righteousness; I will go in, and I will praise the Lordthe stone which the builders refused is become the head of the corner. The poet of Psalms 137 whose heart swells with patriotism and religion, at the same time with freshness and power, yea, almost with passion, cannot but recall, with the most bitter experience, the abode in exile: By the rivers of Babylon there we sat down; yea we wept, and wish Babylon a just recompense, thus regarding his present situation as so much better. But already the Lord likewise came to the help of their faith, as is clear from this very Psalm, in that even now, when He turned the heart of the king of Assyria towards Israel, and thus brought the period of exile to an end, He delivered over the ancient enemy Babylon to the destroying judgment. Already the same Darius, to whom the restoration is very properly ascribed, had so severely chastised Babylon, that the poet of Psalms 137 can designate it in Ezr 6:8 as overthrown or laid waste.
2) It was still the highest thing for the congregation of the old covenant to dedicate a temple, in which the Lord would dwell in their midst, yet separated from them, and indeed in the midst of a priesthood, which must still stand to mediate between them and the Lord. To us, the New Testament congregation, much more is granted. On the peaks that we Christians may ascend in humility and faith, we should dedicate temples to the Lord, since He will dwell among us, moreover also internally within us, namely, in our hearts, we should accordingly rejoice in an entirely immediate communion with Him, and all the peace and blessing that are involved therein, and exercise ourselves in a holy priesthood, that is, offer sacrifices of praise through our Lord Jesus Christ, to show forth, etc. 1Pe 2:9.
3) Ezr 6:19-22. The Feast of Passover and unleavened bread constituted the conclusion of the old and the beginning of the new period. Through the offering of the Paschal Lamb and the partaking of the Passover meal connected therewith, the congregation of the old Covenant appropriated to itself the forgiveness of God as the God of the covenant, which forgiveness they ever needed, and the preservation conditioned thereon. But through the feast of unleavened bread they vowed, in that the strict abstinence from all leaven was connected therewith, to walk not in the old leaven of wickedness and wantonness, but in the unleavened bread of sincerity and truth. Well for us that we also, where we are truly conscious of our redemption, can celebrate ever anew the feast of passover and unleavened bread, since we also have a paschal lamb, yea, that we can do this in a different way from the Old Testament congregation, since our paschal offering and the sacred meal connected therewith, imparts in a much more powerful manner forgiveness and preservation, since we thus have far more cogent motives to rise into the new and pure life of sincerity and truth.
HOMILETICAL AND PRACTICAL
Ezr 6:1-12. That which threatens to become a hindrance must serve for our advantage. 1) When,if in our undertakings, looking at the final aim, it is to be done for the cause and glory of God. 2) Why,because the advancement of the cause of God, long in advance and to the minutest detail has been once for all provided for and ordained. 3) How,the example of predecessors, who have previously taken part in this work, comes into mind and gives their successors a favorable disposition towards the work.Starke: It is easy to conceive, moreover, how it must have grieved the Samaritans that they were not only obliged to let the temple be entirely brought to completion, but that also their tribute should be applied to the promotion of the building, and the observation of the divine service with sacrifices.How important and thankworthy the favorable conduct of even heathen princes has been toward the people of God. 1) That of Cyrusa, He gave to the congregation again their liberty to worship the Lord, and ordered the restoration of the temple; b, he thereby gave an example, which determined the conduct of his successors.Starke: Great lords should be diligent in the practice of virtue, in order that their successors after their death may have a good example, and that they thereby may gain an everlasting name. Ecc 7:1; Pro 22:1. The richest persons should be the first to open their liberal hands when something is to be given for the building of churches and the support of the ministry.God has the heart of kings also in His hand and can incline them so that they are obliged to have good-will to His children, Dan 2:48. 2) The favorable conduct of Darius: a) he lets himself be guided by a noble example, yea seeks to surpass it; b) he desires the prayers of the congregation; c) he used his power in a good and proper manner to help the pious and threaten the wicked.Starke: Respecting the duty of subjects to pray for their rulers, even if they are heathen, see 1Ti 2:2; comp. Jer 29:7; 1Ma 12:11. Magistrates should act in their government so as to comfort themselves with the general prayers of their subjects. Regents should make arrangements that prayers should be made to God for their welfare and successful government; for the devil lays many snares for them, but a devout prayer will help them much. The sword, intrusted by God to magistrates, must afford protection to the pious, Rom 13:4.
Ezr 6:13-15. The building of the temple or kingdom of God is the final result of all the divine guidance: 1) It needs the willingness of the congregation, and on this account also the activity of prophets and preachers; 2) it needs, moreover, kings and their representatives, and on this account also a direction of history, by which God works on their hearts; 3) it needs above all the good and gracious will of God.Starke: The Lord has a kingdom and He rules among the heathen, Psa 22:29. He brings the counsel of the heathen to nought, and turns the thoughts of the nations, He disposes their hearts. Psa 33:10; Psa 33:15.
Ezr 6:16-18. The true joy of dedication. 1) Upon what it is founded: Starke: My Christian friend, has the spiritual building of the house of God been established in thy soul, then forget not to praise and give thanks. 2) How it is established,by our taking to ourselves, with humility and gratitude, what the Lord grants, as truly good and salutary, and putting our trust in Him with respect to all that is still lacking. 3) How it expresses itself by true sacrifices, thus by setting to work in the universal priesthood.Starke: Our redemption from the kingdom of the devil and the deliverance of the church is the work of God alone; for His hand helps powerfully, Psa 20:7. And then for the first will our mouth be full of laughter, and our tongue full with singing, Psa 126:2.
Ezr 6:19-22. The life of him who has consecrated his heart to be a temple of the Lord is a continual passover feast, for he feels himself compelled, 1) ever to take anew grace for grace, fleeing from the death of the curse; 2) ever anew to let himself be sanctified unto sincerity and truth, so that he rises from the death of sin; 3) to rejoice with the holy passover joy of redemption, which God has accomplished in Jesus Christ, and which He will likewise fulfil in Him at last.[Henry: Let not the greatest princes despise the prayers of the meanest saints; tis desirable to have them for us, and dreadful to have them against us.Whatever we dedicate to God, let it be done with joy, that He will please to accept of it.The purity of ministers adds much to the beauty of their ministrations, so doth their unity.Tr.]
Footnotes:
[1][Rawlinson in loco: A house of writings was discovered as Koyunjik the ancient Nineveh by Mr. Layard in the year 1850a set of chambers, i. e. in the palace devoted exclusively to the storing of public documents. These were in baked clay, and covered the floors to the depth of more than a foot. Many of these writings were removed to the British Museum, where they have been partially arranged and translated by Rawlinson, Smith, Talbot and others. The library was again visited, and many of its treasures removed by Smith in 1873 and 4 and again in 1876. See Assyrian Discoveries of Geo. Smith, New York, 1875.Tr.]
[2][Rawlinson in loco: The ancient Persians used parchment for their records as appears from Ctesias (cap. Diod., Sec. II. 32).Tr.]
[3]When Josephus here lets Herod say that the second temple fell sixty cubits in height below the temple of Solomon, he accords to the second a height of sixty cubits, and to that of Solomon of one hundred and twenty cubits, the latter without doubt on the basis of 2Ch 3:4, where in consequence of an error or copyists mistake there is given to the hall of the temple of Solomon a height of one hundred and twenty cubits.
[4][Ferguson accepts the Sept. , and understands three stories of stone, with a fourth story of wood-work on the summit. Rawlinson thinks that Cyrus would limit the thickness of the walls to three rows of stone with an inner wooden wainscotting.Tr.]
[5][Rawlinson says, that crucifixion was the most common form of punishment among the Persians, Vid. Com. in loco and Ancient Monarchies IV., p. 208; Herod iii. 159; iv. 53. Beh. Ins., Colossians 2, par.14, etc.Tr.]
[6][Houbigant and Dathe prefer the Vulgate rendering: domus ejus publicetur, let his house be confiscated. But the balance of authority is in favor of the translation given above. Rawlinson, in loco.Tr.].
[7][Rawlinson in loco mentions as a corresponding fact that Herodotus, with similar inexactness, calls Cyrus the king of the Medes (I. 206).Tr.]
[8][This was in accordance with the constant usage of prophecy in representing all the enemies of the kingdom of God by the most prominent enemy of the prophets time. This enemy having been the Assyrian in the times of the prophets, it was natural that in thinking of the fulfilment of prophecy, the author should use the prophetic term.Tr.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
This Chapter relates an event of great joy to the people of God. Darius commands the building to go on. It is finished. They celebrate the Passover, and make a feast of dedication.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Surely the Lord’s hand was in this, for otherwise when the decree of Cyrus was not found in Babylon, what could have prompted the mind of Darius to have had search made for it in another of his provinces, especially as no doubt Tatnai and the enemies of the cause would have been very forward to have prevented it, had not some overruling power led on to the enquiry. How precious is it, dearest Lord, to trace thy steps going before thy church and people everywhere? And indeed must it not be so? Didst thou not sing to thy church, A vineyard of red wine? And didst thou not say, I the Lord do keep it. I will water it every moment; lest any hurt it, I will keep it night, and day. Isa 27:3 . Reader! let us seek grace never to lose sight of this in all the circumstances of the church; and in all our own private trials.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Ezr 6
1. Then Darius the king made a decree [gave an order], and search was made in the house of the rolls [writings], where the treasures were laid up [in a chamber for the storing of documents and other treasures] in Babylon.
2. And there was found at Achmetha [the Median capital of Cyrus], in the palace that is in the province of the Medes, a [parchment] roll, and therein was a record thus written:
3. In the first year of Cyrus the king, the same Cyrus the king made a decree concerning the house of God at Jerusalem, Let the house be builded, the place where they offered [may offer] sacrifices, and let the foundations thereof be strongly laid; the height thereof threescore cubits, and the breadth thereof threescore cubits [is this a reference to the day of small things?];
4. With three rows [some say storeys] of great stones, and a row of new timber: and let the expences be given out of the king’s house [the Persian revenue]:
5. And also let the golden and silver vessels of the house of God, which Nebuchadnezzar took forth out of the temple which is at Jerusalem, and brought unto Babylon, be restored, and brought again unto the temple which is at Jerusalem, every one to his place, and place them in the house of God [thus expiating the sin of Belshazzar (Dan 5 )].
6. Now therefore, Tatnai, governor beyond the river, Shethar-Boznai, and your companions the Apharsachites, which are beyond the river, be ye far from thence [keep aloof from any kind of interference]:
7. Let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in his place.
8. Moreover I make a decree what ye shall do to the elders of these Jews for the building of this house of God: that of the king’s goods, even of the tribute beyond the river, forthwith expences be given unto these men, that they be not hindered.
9. And that which they have need of, both young bullocks, and rams, and lambs, for the burnt offerings for the God of heaven, wheat, salt, wine, and oil [see details in Exo 29:40 , and Lev 2:13 ], according to the appointment [direction] of the priests which are at Jerusalem, let it be given them day by day without fail:
10. That they may offer sacrifices of sweet savours [incense] unto the God of heaven, and pray for the life of the king [ Jer 29:7 ], and of his sons.
11. Also I have made a decree, that whosoever shall alter this word [violate this command or decision], let timber be pulled down from his house, and being set up [the beam, not the man], let him be hanged [crucified] thereon; and let his house be made a dunghill for this [ rather, let his house be confiscated].
12. And the God that hath caused his name to dwell there destroy all kings and people, that shall put to their hand to alter and to destroy this house of God which is at Jerusalem. I Darius have made a decree; let it be done with speed.
13. Then Tatnai, governor on this side the river, Shethar-Boznai, and their companions, according to that which Darius the king had sent, so they did speedily.
14. And the elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel and according to the commandment of Cyrus, and Darius, and Artaxerxse king of Persia.
15. And this house was finished on the third day of the month Adar [March], which was in the sixth year of the reign of Darius the king [the day of the last month of the ecclesiastical year].
16. And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God, with joy,
17. And offered at the dedication of this house of God an hundred bullocks, two hundred rams, four hundred lambs; and for a sin offering for all Israel, twelve he-goats [a modest offering, and adapted to the day of small things], according to the number of the tribes of Israel.
18. And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses.
19. And the children of the captivity kept the passover upon the fourteenth day of the first month.
20. For the priests and the Levites were purified together [were all of them pure], all of them were pure, and killed the passover for all [a practice which commenced at the great passover of Hezekiah] the children of the captivity, and for their brethren the priests, and for themselves.
21. And the children of Israel, which were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek the Lord God of Israel, did eat,
22. And kept the feast of unleavened bread seven days with joy: for the Lord had made them joyful, and turned the heart of the king of Assyria [“the king of Persia is so called as a remembrancer of their oppression by his forerunners”] unto them, to strengthen their hands in the work of the house of God, the God of Israel.
Prophets and Builders
THE prophecies of Haggai and Zechariah ought to be read in connection with this portion of the history. The two prophets were more definite in their conception of the apathy which had fallen among the people than Ezra appears to have been. In connection with the second verse let us notice the double action of prophecy and building. Zerubbabel and Jeshua began to build concurrently with the prophesying of Haggai and Zechariah. It is a common delusion that speaking is not attended with practical results; that is to say, that the mere gift of speech may be exercised for purely selfish purposes or for the expression of frivolous or useless sentiment. This, however, would be simply an abuse of speech, for speech in the estimate of God and earnest men is but an instrument by which practical results are assured, or at least their adoption is considerably facilitated. The prophet and the builder must always go hand in hand. It is noticeable that the builder seldom or never goes first, but invariably succeeds the intelligent and ardent speaker. This is only another way of saying that thought precedes action. When men think deeply they are preparing the way for laying massive foundations by persons who could not themselves have entered into such intellectual strife. The one must not despise the other. Haggai built nothing, nor did Zechariah probably lay stone upon stone; on the other hand, Zerubbabel may not have been a man of active thought, and Jeshua may not have been gifted with eloquence; but they all worked together the first man, seeing the truth of God and feeling the burden of the zeal of heaven, excited the sentiment of the two, that they might proceed to give practical and visible effect to the noble prophecies dictated by the Spirit. It is in vain for hearers to complain of preachers when they themselves are not prepared to carry out the word of the Lord. If hearers were of the spirit of Zerubbabel and Jeshua, every sermon, however poor in its merely intellectual characteristics, would lead to build-ing that is, to some form of edification, either personal, domestic, or social; if, on the other hand, hearers wish simply to be pleased, to enjoy intellectual animation, or to have the fancy titillated and gratified, no matter who the prophets may be the prophecies will be wholly lost upon them; even Haggai and Zechariah might have sown seed on stony ground, or thrown it amongst thorns; happily in their instance the hearers were prepared to listen, and having listened were inspired to give practical effect to the holy doctrine which had satisfied their understanding and warmed their heart.
“But the eye of their God was upon the elders of the Jews, that they could not cause them to cease, till the matter came to Darius: and then they returned answer by letter concerning this matter” ( Ezr 5:5 ).
Divine fear explains all holiest and noblest action. If Zerubbabel and Jeshua had not felt that the eye of the Lord was upon them, they could not have continued their work in the face of opposition so relentless and overwhelming. We are in relation to our work what we are in relation to God himself. If we look up to God with steadfastness of attention, and regard him as the one great taskmaster and lawgiver, our courage will be more than equal to all the demands that are made upon it, for we shall work not in our own strength, but in the strength of almightiness: if, on the other hand, we look at ourselves and then look at the enemy, contrasting the several resources, we shall infallibly suffer the extinction of our courage, and betake ourselves to the miserable humiliation of conscious insufficiency and defeat. The great thing always to be done is to keep the religious enthusiasm of the heart at full heat. Once let a man feel that God is near him, ever within him and round about him, and that whatsoever he does expresses the wisdom and power of God, and he cannot quail before any disadvantages, how threatening or overwhelming soever; even if these disadvantages lead to momentary defeat, the consolation will be that the defeat is but momentary, being of a nature, indeed, such as to rekindle the courage which has been temporarily thrown into dismay. The Church has unhappily been too prone to consider that all her progress depended upon her scholarship, her genius, her eloquence; she has been disposed to number her people and to add up her resources, and to take encouragement simply from the schedules which she has been able to set before her own imagination, as representing her available strength; she has forgotten to put God as her refuge, and to regard him as involving in his omnipotence all other resources. The Church should live and move and have her being in God. The eye of the enemy and the eye of God are continually upon us in all the work of life. It is indeed difficult for poor human nature to exclude from its consciousness the tact that it is being watched by the adversary. After all, we are in the flesh, and are exposed to all the assaults which are associated with the kind of being which now limits us; our physical force runs down; our temperament is subjected to the influences of cold and wind; our social circumstances continually undergo modification; and in a thousand ways we are made to feel that we are set in array against infinite disadvantages. What wonder then if now and again we should feel not only cast down but almost destroyed? On the other hand, we are continually exhorted to fasten our faith upon God; to look unto the hills whence cometh our help; to remember that the battle is not ours but God’s; and to say, in tones of triumph, If God be for us, who can be against us? they that be with us are more than they that are against us: we shall be more than conquerors through Christ who loved us; and that is the spirit which is to keep up a continual war against the surrendering and seductive flesh. But who is sufficient for these things? Who can build when the sword of the enemy is suspended above his head, or is felt to be closely behind him, or pointed at his very breast? It was not easy building in the days of Ezra; the whole air seemed to be charged with opposition against the Jews who sought to re-erect the city, the temple, or the altar. We know nothing about opposition in our own day at least, opposition of an official and persecuting character. It may be, however, that only the form of persecution and not the spirit has been done away. There is such a thing as moral opposition, internal persecution, suffering which the heart alone knows or comprehends a mysterious opposition, as if the very prince of the power of the air followed us, waited for the return of our weakness, and sprang upon us when our heart was failing within us. It is under such circumstances that we are made to see what our own spiritual quality is. We are not in reality simply what we are on a summer morning, or in the day of prosperity, or as we stand in the midst of the golden harvest-field, every stroke of the sickle bringing riches to our feet; we are in reality what we feel ourselves to be in the dark night, in the hour of trouble, in the fury of the storm, in the peril of the sea; nothing can sustain our poor human nature under such circumstances but the certainty that God’s eye is upon us, and that the eye which is light to us is a destructive fire to our enemies. Our religious consciousness is the measure of our ability and our enthusiasm in service.
“And thus they returned us answer, saying, We are the servants of the God of heaven and earth, and build the house that was builded these many years ago, which a great king of Israel builded and set up. But after that our fathers had provoked the God of heaven unto wrath, he gave them into the hand of Nebuchadnezzar the king of Babylon, the Chaldean, who destroyed this house, and carried the people away into Babylon. But in the first year of Cyrus the king of Babylon the same king Cyrus made a decree to build this house of God. And the vessels also of gold and silver of the house of God, which Nebuchadnezzar took out of the temple that was in Jerusalem, and brought them into the temple of Babylon, those did Cyrus the king take out of the temple of Babylon, and they were delivered unto one, whose name was Sheshbazzar, whom he had made governor; and said unto him, Take these vessels, go, carry them into the temple that is in Jerusalem, and let the house of God be builded in his place Then came the same Sheshbazzar, and laid the foundation of the house of God which is in Jerusalem: and since that time even until now hath it been in building, and yet it is not finished” ( Ezr 5:11-16 ).
The historical answer to all opposition is invariably the best. The Jews here took their stand upon history, and gave a noble answer to their assailants and opponents. It is noticeable that the Jews always seemed to have a comprehensive view of the history which lay behind them. They went back to the beginning with certainty, and traced the whole providential line most distinctly and vividly, thus always keeping memory and imagination abreast with the facts on which they relied as proofs of the divine election and rule. In recounting their history they never forgot the errors of their fathers, yea, the sins and iniquities which their fathers had committed against high heaven. “But after that our fathers had provoked the God of heaven unto wrath, he gave them into the hand of Nebuchadnezzar the king of Babylon, the Chaldean, who destroyed this house, and carried the people away into Babylon.” Yet, though the iniquities were many, though the perversity was most stubborn and ungovernable, there would seem to be in the people of God themselves a seed which could not be totally destroyed: they were handed over to oppression and cruel chastisement, yet they were never utterly forgotten; their names were not erased from the palms of the divine hands. The Jews did not regard iniquity as separating them entirely from the mercy and love of God. They committed iniquity with a high hand, and there were times when they seemed even to defy the majesty of heaven; but having run their evil course, and tested the vanity of their own imagination and the deceitfulness of their spiritual enemy, they returned to God with strong crying and tears and brokenheartedness, and he was ever heard of them, and he ever gave them reason to say, his mercy endureth for ever. The Christian ought also to fall back upon his history when he is opposed by the sceptic, and when he is defied by the evil-minded man. Christianity is more than an intellectual argument; it is a solid and provable history. The one thing above all others which Christianity can establish beyond all doubt is the personality of Jesus Christ the Son of God. Christ stands in history without any man disputing that he lived and taught substantially as we find his career traced in the four Evangelists. John Stuart Mill himself has said, “Let rational criticism take from us what it may, it still leaves us the Christ.” Christians may not be able to defend Christianity in its metaphysical or argumentative aspects, but they can always fall back upon the life of the Lord; they can remind themselves of the purity of his motive, the simplicity of his character, the beneficence of his disposition, and the amazing and unparalleled self-sacrifice which makes him king amongst the sons of men. This is the perpetual and the complete defence of which the humblest Christian may avail himself. When the storm of argument has ceased, when the battle of controversial attack has quieted down, the Christian can go to the four Evangelists, and read the simple and holy story over again, and by its perusal can re-establish his faith and rekindle his hope. Let us be careful how we attempt to answer argument by argument, when we may easily overwhelm all opposition by the simple facts of history.
“Then Darius the king made a decree, and search was made in the house of the rolls, where the treasures were laid up in Babylon” ( Ezr 6:1 ).
When we read that Darius “made a decree,” we are simply to understand that he gave an order. Truth has everything to hope from wise and rigorous search. Darius was anxious to make himself acquainted with the facts of the case, and therefore he insisted that all the papers should be produced, that he might peruse them for himself or have them perused by a reliable authority. The result of the search was the discovery of a record
“In the first year of Cyrus the king the same Cyrus the king made a decree concerning the house of God at Jerusalem, Let the house be builded, the place where they offered sacrifices, and let the foundations thereof be strongly laid; the height thereof threescore cubits, and the breadth thereof threescore cubits; with three rows of great stones, and a row of new timber, and let the expences be given out of the king’s house: and also let the golden and silver vessels of the house of God, which Nebuchadnezzar took forth out of the temple which is at Jerusalem, and brought unto Babylon, be restored, and brought again unto the temple which is at Jerusalem, every one to his place, and place them in the house of God” ( Ezr 6:3-5 ).
Darius having discovered the record his policy lay plainly revealed before him,
“Let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in his place. Moreover, I make a decree what ye shall do to the elders of these Jews for the building of this house of God: that of the king’s goods, even of the tribute beyond the river, forthwith expences be given unto these men, that they be not hindered” ( Ezr 6:7-8 ).
And so the king wrote clearly and distinctly, and opened a way for the further progress and final consummation of the idea which the Jews had set themselves to realise “I, Darius, have made a decree; let it be done with speed.” This came of searching into the records of the case. Christians also must conduct a process of searching; they, too, have papers which they must duly and critically peruse. Christianity, however, does not make its appeal wholly to papers. Christ says, “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” Christ himself began at Moses, and continuing his search throughout the whole of the scriptures, found himself everywhere as the object of prophecy and the hope of the world. Jesus Christ always insisted that if men believed the writings of Moses they would also credit his own words, on the ground that Moses wrote of him. Searching amongst papers, therefore, is the duty of all Christian students; but there is a deeper search still which must be exacted. We have to search into human instincts to find out from the mysterious action of human nature what it is that man most wants. We have indeed to interpret instincts to reason, to give them their fit expression, and to show all they mean by their dumb yearnings and prophesyings. We have also to search into the whole scheme of moral mysteries, the mysteries of providence, the mysteries of thought, the mysteries of hope, and the mysteries of suffering: we must pray that our eyes may be anointed with eye-salve that we may see the real meaning of these mysteries, and be able to read them in all their definiteness to those who inquire concerning the building of the universe and the purpose of its institution. We may also read the bolder and clearer history of the triumphs which Christianity has achieved in the world. Our missionary records must be brought to the front: they will tell what countries were before the introduction of Christianity, and they will prove to us what the countries have been after Christianity has been received, understood, and put into practice. Such practical arguments are always available to the Christian. There can be no dispute about such facts as these: the countries are accessible, the missionaries are living witnesses, the facts are strewn upon every hand, and it will be for those who oppose Christianity to account for its moral successes. If Christianity were a mere argument that is to say, were it only an intellectual appeal then all that it has reported itself as having done might be quite disputable; but when it appeals to life, to actual and provable circumstances, it is but decent, not to say just, that the effect should be traced to the proper cause, and that Christ should have credit given to him for making all things new. What we say to every man who opposes the Christian cause is, Peruse the papers: consider the instincts of human nature; deeply ponder the mysteries which characterise human experience, and look without prejudice at the facts which Christian missions have established, and then come to your own conclusion as to the Divine origin of the Christian religion.
“And kept the feast of unleavened bread seven days with joy: for the Lord had made them joyful, and turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel” ( Ezr 6:22 ).
Then came joy. The children of Israel had come out of captivity, and those who had separated themselves unto them from the filthiness of the heathen of the land sought the Lord God of Israel, and did eat their bread with religious thankfulness. The joy was very great during the feast of unleavened bread; for seven days the song of joy never ceased: for the Lord himself had made them joyful, and turned the heart of the king of Assyria unto them to strengthen their hands in the work of the house of God, the God of Israel. The one joy of the true saint is to build God’s house. The building of that house is not limited to stone and wood: in human hearts we build God’s house, so that the life is renewed, and the whole outlook and purpose of existence are brought under the influence of regeneration. God’s house is also builded in public policies, so that politics can no longer be regarded as the game of adventurers, but as the science of social existence. The house of God, too, may be built in families, so that the father and the mother and all the children and every member of the household may be as living stones built up into a holy edifice, reared for the habitation of God. The house of the Lord may also be built in commerce, so that business shall no longer be a strife of the strong against the weak, a foolish competition, an ambition for that which is vain, ostentatious, and spiritually useless; commerce itself should become the means of honestly obtaining bread, and living a useful life, even within the limits of so-called earthly circumstances. Woe betide us when we imagine that politics and commerce cannot be sanctified, or when we regard them as mere instruments for the attainment of selfish purposes or the gratification of selfish wishes. Too long have we supposed that religion must be confined to buildings which we denominate by sacred terms, and to days which are set apart for the observance of certain ceremonies. Christianity has done nothing for us until it has cleansed the family circle, rekindled the family fire, set up a family altar, passed into the marketplaces, cleansing and renewing all commercial relations and standards; and passing into politics, there subduing the spirit of selfishness by the spirit of love, the spirit of party by the spirit of patriotism. We shall lose much of holy meaning and holy stimulus if we suppose that building the house of the Lord relates to the putting-up of the four-cornered building, the roofing-in of a mere locality, it means the setting-up of great principles, the erection of standards of righteousness, the proclamation of words of incorruptible purity, and the elevation of the whole level of human thinking and human sentiment. Who will take part in this holy edification? Each man can bring a stone to the building, but he can do this only in proportion as he himself is a living stone in the living temple. Long persecution we may have, great discouragement may fall upon us; at times we may be inclined to abandon the work, for we cannot see in the darkness, and we are no match for the resources that are arrayed against us. Under such depressing influences we must grope for the altar, and there with tender heart plead with God that our hope may be brought back again, and that we may be able with steadfastness and loyalty to himself to do what we can to put up the temple which he himself will accept as his dwelling-place.
Fuente: The People’s Bible by Joseph Parker
XXI
THE RETURN AND REORGANIZATION UNDER ZERUBBABEL
Ezra 1-6
This section embraces the return unto the dedication of the Temple, 536-516 B.C. (Ezra 1-6). First, we have the decree of Cyrus, Ezr 1:1-4 , issued 536 B.C. In this remarkable decree Cyrus gives his authority for issuing it, as Jehovah, the God of Israel. This does not imply that Cyrus was a monotheist or a believer in the God of Israel, but it does imply that he recognized the existence of the God of the Hebrews and acknowledged him as the promoter of their welfare.
There are five remarkable things about this decree, viz: (1) It was promulgated by a heathen king. (2) It recognized Jehovah as the dispenser of the kingdoms of the world, saying, “All the kingdoms of the earth hath Jehovah, the God of heaven, given me.” (3) It declares that the supreme God had “charged” him to rebuild the Temple at Jerusalem. (4) It originated in a “stir” of the king’s spirit by God himself. (5) It provided for money and free will offerings for the Temple. All this may have been brought about as tradition says, by Daniel showing Cyrus the prophecy of Isaiah, thus causing him to issue this decree. However this may be, we have here some great lessons on God’s government of the world, viz: First, God’s universal sovereignty over the kings of the earth. Second, these heathen people had some light of the true God which perhaps, they received from the Jews. Third, God’s prophecy cannot fail and his promise is made sure, as in the case of Caesar Augustus, who issued the decree that all the world should be enrolled, fulfilling a prophecy of Micah some five hundred years before. It may be added that all this shows that the Persians during this period recognized the one supreme God, though they worshiped others gods, and that Isaiah had foretold this decree giving the very name of the king and bringing us the lesson that God’s foreknowledge is unlimited making possible all predictive prophecy.
Next follows the first return and genealogy, Ezr 1:5-2:67 . The company was composed of those whom the Spirit of God stirred up, which was not large comparatively speaking, perhaps, because the larger part of them were engaged in commerce and did not wish to take chances on transferring their business interests. He charged their friends to help them freely, which has a parallel in the case of the children of Israel leaving Egypt, though without order from the king. Cyrus was honest in his decree. All the vessels that had been taken by Nebuchadnezzar were returned. They numbered in all 5,400. A partial list of them is given, but only the best materials are mentioned, such as the silver and the gold.
The genealogy in the second chapter gives only the heads of the various tribes or representatives of them: this list had been carefully preserved through the Exile. This company of returning pilgrims is the “remnant” so frequently spoken of by the prophet Isaiah. The total number was 42,360 Jews, and 7,337 servants. Their beasts numbered 736 horses, 250 mules, 435 cattle, 6,720 asses a large caravan. The mention of the actual heads of the tribes in Ezr 2:2 and Neh 7:7 , gives evidence that the twelve tribes were represented in this return, the prophetic proof of which is found in Jer 3:18 ; Jer 16:15 ; Jer 30:3 ; Eze 11:15 ; Eze 11:17 . These prophecies show that Israel and Judah both were to return to their land. There is also abundant historical proof that Israel returned with Judah. After the division of the kingdom and before the captivity ‘of Israel there were four defections from Israel to Judah. Then the history of the Jews after their return proves it (See Zec 11:14 ) ; the twelve tribes were there in Christ’s day, and James addresses the twelve tribes. This exact numbering here in Ezra has the historical value of preserving the genealogy and the details here given show the poor and insignificant beginning they had upon their return.
The first attempt was to rebuild the Temple, Ezr 2:68-3:13 . There was a considerable amount of wealth among those who returned in this company. The larger part of them settled in the various cities of Judah, comparatively few of them in the city of Jerusalem. We have an account of the first offering toward the rebuilding of the Temple (Ezr 2:69 ) amounting to about $450,000.00. In the seventh month they gathered together under the leadership of Joshua and Zerubbabel and erected an altar; the starting of the worshiping of God in sacrifices. They had learned in the Exile that it was impossible to have a religion without a temple. It is probable that the stone upon which this altar was erected is the stone now under “The Dome of the Rock.” They offered their burnt offerings and then kept the “Feast of the Tabernacles” as best they could. In the next year under the direction of the leaders they laid the foundation of the Temple. This probably occurred in 535 B.C. It was attended with joyful ceremonies as recorded in Ezr 3:10 . It is possible that the song they sang then was the whole or part of Psa 136 . There were those present who remembered the former Temple and they thought of the destruction of that grand building and doubtless they lived over again the fifty years intervening. The younger members of the congregation were overjoyed at the present success, and the old men as truly were grateful, but gave vent to their feeling with a wailing of sorrow at the memory of the former Temple. Fifty years had passed since their former beautiful Temple had been destroyed, and they could not but think over the awful past, when it went down in ruins. So the younger men rejoiced but the older men wept and wailed.
We find the first hindrance to the work in Ezr 4:5-24 . This is by the Samaritans) that mixed race to the north of Judah. Their first offer was friendly, to co-operate with and help the Jews build the Temple, and from Ezr 4 we see that Zerubbabel did not accept their offer, but promptly rejected it because they saw the outcome of such an alliance; then, they showed that the decree of Cyrus had appointed them to rebuild the Temple in Jerusalem. The refusal angered the Samaritans and they succeeded in putting a stop to the work of erecting the sacred edifice. In Ezr 4:24 we are told that the work on the house of the Lord ended until the second year of the reign of Darius the king of Persia. This would be 520 or 519 B.C.
In Ezr 4:4-5 we have a general statement of the opposition in this language: “Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired counsellors against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.” Then follows the opposition in particular: In a letter to Ahasuerus (Cambyses) they bring an accusation against Judah and Jerusalem, but there are no particulars given. Then in a second letter to Artaxerxes (Pseudo-Smerdis), they brought an accusation against Jerusalem with the following particulars: (1) they are building the rebellious and bad city; (2) they have finished the walls; (3) the people are preparing to avoid tribute, custom and toll; (4) the records show this to be a rebellious and hurtful city, and there should be an investigation to see if these things are so; (5) this means that Persia will have no portion beyond the river Euphrates. The result was that Artaxerxes responded that he had examined and found records as they had charged, and therefore he ordered the work stopped, and did stop it by force.
There are some critical matters just here that call for consideration: (1) “Ahasuerus” and “Artaxerxes” are royal titles and are applied to various monarchs of Persia; (2) these are not the “Ahasuerus” and “Artaxerxes” of Esther and Nehemiah, making Ezr 4:6-23 parenthetical as some say, but they refer to “Cambyses” and “Pseudo-Smerdis” as indicated above, and Ezr 4:6-22 connects directly with the preceding and following verses; (3) “the rebellious city” has a certain basis of truth in three instances: It rebelled (a) in the reign of Jehoiakim, (b) in the reign of Jehoiakin, and (c) in the reign of Zedekiah; (4) the statement, “have finished the walls,” is an Oriental exaggeration (Ezr 5:3 ) ; (5) “no portion beyond the river” has basis of truth in the reigns of Solomon and Menahem.
The work was stopped, for probably seventeen or eighteen years, and apparently no efforts were made to continue it. At this time there appeared two prophets upon the scene, Haggai, an older prophet, and Zechariah a younger one. They aroused the people to activity by a series of prophecies which we find recorded in their books. Haggai says, “The time has come for you to build God’s house.” The trouble was they had taken time to build houses for themselves and neglected God’s house. He says they ought to consider their ways; that the present drought and hard circumstances existed because they had neglected the building of the house of God (Hag 1:7-11 ). Zechariah by a series of visions co-operates with Haggai and the people are at length aroused to a genuine effort to build, or rather rebuild the Temple.
As they were rebuilding the Temple the matter was reported to Tattenai, the Satrap, who had charge of all this part of the Persian Empire. It caused him some apprehension. He wished to know for certain whether the Jews had authority to rebuild the Temple or not. They answered that the decree of Cyrus was their authority. Then Tattenai entered into correspondence with the king about the matter.
The history of the old Temple, the Jews’ disobedience and captivity, and the decree of Cyrus was all recited in the correspondence between Tattenai and Darius. The king ordered a search for the Cyrus decree, the decree was found, and the work was ordered to go forward. This decree granted all that the Cyrus decree did and added the help of the governor with gifts of various kinds and for various purposes. The date of this decree was 519 B.C. If we compare this letter of Tattenai to Darius with the former one, we find that there is a vast difference. The former was characterized by bitterness and false accusations, while the latter was a fair statement and a legitimate inquiry into the merits of the case.
We note here that credit is given to the prophets for the success of the work, though it was four years, five months, and ten days after they began to prophesy before the work was completed. It is well to note here also the points made by the prophets bearing directly on the work of rebuilding the Temple. Haggai reproves them for excusing themselves from the building under the plea that it was not time to build and refers to their building themselves houses to live in and neglecting the house of God. Zechariah by a series of visions confirms Haggai’s work and encourages them to undertake the great task of building. (Here the student should read Haggai and Zechariah they will be interpreted later in the course).
The Temple was finished and dedicated 516 B.C. (Ezr 6:13-22 ). This great event occurred about seventy years after the destruction of the first Temple by Nebuchadnezzar. The nation now had a religious center. A new era for Judaism dawned. This Temple remained until A.D. 70, when it was destroyed by the Romans. Haggai promised that the desire of all the nations should come into it. In the courts of this same building Jesus of Nazareth walked and talked. There was a note of joy in this dedication. They offered sacrifices as they did at the dedication of Solomon’s Temple, but this exercise did not compare with Solomon’s in magnificence. There was also a resetting here of the priests and Levites in the service of the Temple. Then followed a great celebration of the Passover. Few other such celebrations of this feast are recorded in sacred history. Along with this one may be named the one in Egypt at its institution, the one at Gilgal upon the entrance into the land, another in the days of Hezekiah, yet another in the days of Josiah, and the last one in the days of Jesus when he instituted his Supper to take the place of the Passover.
QUESTIONS
1. By whose decree did the first exiled Jews return to their country and what was the date of this decree?
2. What five remarkable things about this decree and how brought about?
3. What great lessons here on God’s government of the world?
4. What light does this give us on the religious condition of Persia during this period?
5. What great prophet had foretold this decree giving the very name of this king and what the lesson?
6. What, in general, was the response to this decree, what kindness shown to them by the Persians, what parallel found in earlier Jewish history and why was the response so small?
7. Who were the men named in Ezr 2:2 (cf. Neh 7:7 ), counting the regular Israelites, the Nethinim, the servants and singers, how many people and how many beasts of burden in this first return, and what evidence that all the twelve tribes were represented in this return?
8. What prophetic proof that the ten tribes were not wholly lost?
9. What historical proof?
10. Why this exactness in numbering and detail?
11. What was the first thing they did upon their arrival in Jerusalem and what was the amount of this offering?
12. When did they set the altar and inaugurate regular service, who were the leaders, what was the first feast kept, what was the next step, what steps did they take now toward rebuilding the Temple, and where did they get their material? (See your Bible.)
13. When did they lay the foundation, what correspondence here (see 1Ki 6:1 ), what the ceremonial on this occasion, what Psalm did they sing; how did they sing it and how did the people give expression to their emotion?
14. From whom did opposition come to the work of rebuilding the Temple, what proposition did they make, what the subtlety of it, how was it met and why?
15. Where do we have a general statement of the opposition, in what form does the opposition appear in particular, what points made, what result and what critical matters in this connection?
16. How long did the work of building cease, who stirred them up to renew the work, what new opposition arose, what form did it take, what history was recited in the correspondence, what was the result, what enlargement of this decree over the Cyrus decree, what was the date of this decree and how does the correspondence here compare with the former letter to the king?
17. What credit is here given to the prophets for the success of the work, and how long after they began to prophesy to the completion of the work.?
18. What were the points made by these prophets bearing directly upon the work or rebuilding the Temple?
19. Describe the dedication service, contrast it with Solomon’s dedication of his Temple and note the resetting here in the service of this Temple.
20. What great Jewish festival did they keep at this time and how many great occasions of a like celebration in the history of Israel can you name?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
XXII
EZRA AND HIS GREAT REFORMATION
Ezra 6-10
In the previous chapter we considered the history on this period up to the time the Temple was rebuilt and dedicated and the first Passover after the return was celebrated. This event occurred about 516 B.C. In this chapter we make a leap of nearly sixty years. This is ascertained by comparing the dates in Persia. The first verse of the seventh chapter begins thus: “After these things” and goes on to record the events which occurred about 458 B.C. In the meantime the work had lagged. The people had become lax. Numbers of foreign marriages had been contracted; many moral delinquencies had crept in.
In Persia several events of importance had transpired. Xerxes had become king (488-465 B.C.) . Esther had become queen, the incidents of Mordecai and Haman had taken place and Artaxerxes Longimanus (465-425 B.C.) had succeeded Xerxes on the throne. So we are now to consider the events in Judah during the reign of Artaxerxes of Persia, to whom Nehemiah was cupbearer.
First, we will consider the person and character of Ezra, 7:1-10. We have the record of his genealogy from Ezra himself. He traces his lineage back directly to Aaron, the brother of Moses. He is thus of genuinely priestly blood. His business was that of a scribe: a writer, a recorder, a codifier of the laws. He was an expert in Jewish law. He was doubtless a teacher and a man of high personal character and scholarship. There had been no revival during this period of nearly sixty years among the colonists in Judah and Jerusalem, and when God would stir up a revival among them, he began by arousing a man in faraway Babylon. He impressed upon this man the importance of the work, and stirred him up to lead the people into the complete adoption of the law of Moses among the Jews in Judah. They had no great leaders there. Ezra was among the exiles in Babylon and as a result of long and profound study of the matter, determined that the complete law of Moses must be made effective in Judah and Jerusalem, which was over eight hundred miles away and required about four months for the journey.
Next comes the decree of Artaxerxes (Ezr 7:11-26 ). Ezra must have been a man of great reputation and influence, highly respected by the king and nobility, for in some manner, we know not how, he secured from Artaxerxes the king this remarkable decree. He granted Ezra his whole request. We find two kinds of provisions in this decree, viz: the temporary and the more permanent ones. The following were the temporary provisions:
1. Like Cyrus, his predecessor, he made it a matter of choice to every one as to whether he would return or not.
2. He was to carry the silver and the gold which the king had freely offered for the establishment of the Law.
3. He was to buy with this money all the animals which he required for the performing of the sacrifices and ceremonies.
4. The money not required for this they were at liberty to use as they thought best.
5. The vessels were given them to be brought back to Jerusalem.
6. What other money was required Ezra was at liberty to draw upon the king’s treasure house.
7. All the treasurers who are beyond the rivers are commanded to give Ezra whatever he may require of them, with no restrictions as to the amount of salt he should need.
The following constitute the permanent provisions:
1. Priests and Levites and Temple officers were excused from taxation.
2. Ezra was empowered to appoint magistrates and judges to enforce the law of God, and to teach those who might not know it.
3. Whoever refused to obey this law might be punished by death or banishment or the confiscation of his goods or imprisonment.
The date of this decree is 457 B.C. and it is the most liberal decree yet. No wonder that Ezra breaks forth into that matchless song of thanksgiving! What marvelous powers had been granted to him by the great king of Persia! He blessed God that he had put such things into the king’s heart.
In Ezr 8:1-14 we have the genealogy of those who returned with Ezra. This account is taken from the personal memoirs of Ezra himself. Here he uses the first personal pronoun. Comparing this list with Zerubbabel’s list we find 17,073 males, making in all, perhaps 9,000 people; fewer families, though three new ones added, instead of eleven chiefs, or heads of families, we find eighteen, and there appears one remarkable name, “Hattush,” a descendant of David and the great-great-grandson of Zerubbabel.
In Ezr 8:15-36 , Ezra describes how he himself gathered the caravan together on the banks of a certain river, how he found no Levites among them, how he found certain Levites at a place called Casiphia and thus adds to his company a considerable number of Levites and singers. He proclaims a fast of three days at this camping place, and doubtless the fast was accompanied by earnest prayer. There was a long and dangerous journey before him, and he fully realized it. Ezra knew that a considerable portion of that desert would be infested by roving bands of robbers who would watch for just such caravans as his. He had a large amount of money with him and might have asked for a band of soldiers to accompany them, but he says, “I was ashamed to ask of the king a band of soldiers and horsemen to help us against enemies in the way, because we had spoken to the king saying, The hand of our God is upon all those who serve him.” Such faith could not fail, and the journey was safely made, requiring about four months. It was in 458 B.C. The first thing they did was to turn over the money; the next thing was to offer sacrifices, and the third thing was to deliver the king’s commission.
At this time a considerable amount of laxity prevailed among the priestly families of Judah and Jerusalem. Many of the princes and the chiefs and priests had married daughters of the alien tribes that settled in and around Judah. The law of the priesthood was that they should marry only among the priestly families, and they were violating the law openly and flagrantly. For such a state of affairs to continue would mean the entire dissolution of the race and the obliteration of their religion. The princes, the civil heads, made the complaint because the priests and Levites were guilty. Ezra was dumbfounded. His actions are described in Ezr 9:3 where he says, “I rent my garments and my mantle and plucked out the hair of my head and beard and sat down astounded.” In this attitude he attracted a great deal of attention. And in spite of the crowd that collected about him, he remained in this position until the time of the evening oblation. That hour arriving, it was time for prayer. He stretched forth his hands in an earnest confession. That confession gives a glimpse into the heart of the man. It shows us his whole intense honesty and integrity of purpose. It shows how he identified himself with the people, for in his confession of the sins of the people he included himself with the others. He realized that if this state of affairs continued, the race would deteriorate, the religion of Jehovah would be lost among the foreign elements; that it would be practically impossible for him to impress the law of Moses upon the community; that the nation would justly die, for God would drive them into exile again. As might be expected, a great awe-stricken crowd gathered about the man so humiliated and grieved. They knew full well the cause. One young man, named Shecaniah, speaks. He thinks there is hope for Israel concerning this thing; that all that is necessary is for these men to put away their wives and the children born of such wives; only let it be done in a legal fashion, according to the law of Moses. Ezra revived. He roused himself up and issued a proclamation, calling an assembly of the people to consider the matter. He commands that they make confession of their guilt and separate themselves from the strange women, whom they have married. A divorce court is appointed whose duty it is to carry into effect this command. Two men refuse to obey (Ezr 9:15 ) and the same verse tells us that they had their friends. The work is completed. Homes are broken up. Wives are torn from their husbands and sent back to their homes. Children were torn from their fathers; husbands sat in the gloom of their homes, childless. It is difficult for us to even imagine the full results of such a rigid decree. According to the law of Moses it was the only thing that he could do to save the race and the law of God. The list of those who were guilty of this sin was formidable, but this radical measure was necessary to preserve Israel for her mission in giving the religion of Jehovah to the world.
QUESTIONS
1. What was the time period between the events of Ezra 6-7, how ascertained and what changes occurred during this period?
2. Who was Ezra, what did he do for Jerusalem and how long on the journey?
3. What was the nature of the decree of Artaxerxes concerning Ezra, what was the temporary provisions, what was the more permanent provisions, what date and how does this decree compare with the two preceding ones?
4. What of Ezra’s exultation in Ezr 7:27-28 ?
5. Compare the list of those who returned with Ezra with Zerubbabel’s list as to number, as to families, as to the chiefs, and as to the remarkable names.
6. What was the course of Ezra’s journey and what were the incidents and details of the journey?
7. Upon their arrival at Jerusalem what were the first things they did?
8. What immoral condition did Ezra find in Israel when he arrived in Jerusalem, who made the complaint and why, how did it affect Ezra, and how did he manifest his grief?
9. What course did he pursue and what are the striking features of his prayer?
10. How did God answer his prayer and what measures recom
11. How then did they proceed and what was the details of the work?
12. What do you think of the list of those who were guilty of this
13. What was the ground of justification for this radical measure by Ezra?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Ezr 6:1 Then Darius the king made a decree, and search was made in the house of the rolls, where the treasures were laid up in Babylon.
Ver. 1. Then Darius the king ] DARIUS HYSTASPES, who succeeded Cambyses, being chosen by the princes of the Persians, as saith Herodotus. Plato commendeth him for a restorer of the Persian monarchy, much defaced under Cambyses. Howbeit he discommends him for this, that he bred not his son Xerxes so well as he might have done, and further testifieth, that to him it might be said: O Darius, how little care hast thou taken to shun Cyrus’s slackness! for thou hast bred Xerxes every whit as ill as he did Cambyses, W D K – Y ..
In the house of the rolls
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Ezra Chapter 6
“Then Darius the king made a decree, and search was made in the house of the rolls, where the treasures were laid up in Babylon. And there was found at Achmetha, in the palace that is in the province of the Medes, a roll, and therein was a record thus written: – In the first year of Cyrus the king, the same Cyrus the king made a decree concerning the house of God at Jerusalem, Let the house be builded” (Ezr 6:1-3 ). That was enough for Darius; so accordingly he says “Now therefore, Tatnai governor beyond the river, Shethar-boznai, and your companions the Apharsachites, which are beyond the river, be ye far from thence.” He gave them a rebuke, “Let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in his place.” And so far from listening to their adversaries he puts honour upon them – makes fresh commands, carrying out still more fully what had been already proclaimed in the first year of Cyrus. “Also, I have made a decree, that whosoever shall alter this word, let timber be pulled down from his house, and being set up, let him be hanged thereon; and let his house be made a dunghill for this. And the God that hath caused his name to dwell there, destroy all kings and people that shall put to their hand to alter and to destroy this house of God which is at Jerusalem. I, Darius, have made a decree; let it be done with speed.”
Thus the adversaries were completely refuted, and stopped in their evil work, and the house of God received – I will not say an impulse, but – its completion; for the beautiful fact, as we have already seen, is that the Jews had faith to resume the building of the house before they got this fresh decree. “And the elders of the Jews builded, and they prospered [not through the commandment of the king, but they prospered] through the prophesying of Haggai the prophet, and Zechariah the son of Iddo: and they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia.” For now that God had given them power, God also controlled all the powers to be now in their favour. “And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king. And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy.”
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Ezr 6:1-5
1Then King Darius issued a decree, and search was made in the archives, where the treasures were stored in Babylon. 2In Ecbatana in the fortress, which is in the province of Media, a scroll was found and there was written in it as follows: Memorandum3In the first year of King Cyrus, Cyrus the king issued a decree: ‘Concerning the house of God at Jerusalem, let the temple, the place where sacrifices are offered, be rebuilt and let its foundations be retained, its height being 60 cubits and its width 60 cubits; 4with three layers of huge stones and one layer of timbers. And let the cost be paid from the royal treasury. 5Also let the gold and silver utensils of the house of God, which Nebuchadnezzar took from the temple in Jerusalem and brought to Babylon, be returned and brought to their places in the temple in Jerusalem; and you shall put them in the house of God.’
Ezr 6:1 King Darius I This Persian ruler reigned from 522 to 486 B.C. He was a very strong and effective ruler.
archives This is literally house of texts. At this point in time, they would include cuneiforms, tablets, and papyrus and/or leather scrolls (cf Ezr 6:2). These special buildings (temples) were usually the storage places of treasures as well as official documents.
Ezr 6:2 Ecbatana in the fortress This name means place of gathering (BDB 1079). Xenophon, in his Cyropaedia, 8.6.22, says that Cyrus lived in the city of Babylon (capital of Babylon) in the winter, in the city of Susa (also called Sushan, capital of Elam) in the spring, and the city of Ecbatana (capital of Media) in the summer. We learn from other historical evidence that Cyrus II stayed in Ecbatana during his first year of reign and this is where the documents concerning the Jews and other peoples’ repatriations were found. This is archaeological confirmation of the historicity of these historical records.
The word fortress (BDB 1084) can mean (1) a castle; (2) a temple (cf. 1Ch 29:1; 1Ch 29:19; Neh 2:8); or (3) a fort (Akkadian).
NASB, NJBmemorandum
NKJVwritten thus
NRSVA record
TEVrecord
Davidson, Analytical Hebrew and Chaldee Lexicon of the Old Testament, p. CL, says it is from a Chaldean (Babylonian) root to record or to remember, therefore, a memorandum (BDB 1088, KB 1853).
Ezr 6:3 Cyrus the king issued a decree This occurred in 538 B.C. It is recorded in Hebrew in chapter 1, in Aramaic here in chapter 6. Some scholars think that chapter 1 was the verbal decree and chapter 6 was the written decree for the Archives. This seems possible because the Jews did not have written documentation for their claims concerning the decree of Cyrus.
The historicity of this decree is confirmed by a similarly written Persian decree addressing the request for the rebuilding of an Elephantine Jewish worship center in Egypt.
be rebuilt This VERB (BDB 1084) is a Hithpael IMPERFECT used in a JUSSIVE sense.
its height being 60 cubits and its width 60 cubits The size was specific to keep the cost of construction within limits. Cyrus let all the people groups exiled by Assyria and Babylon return home and rebuild their national temples, therefore, cost was a factor (cf. Ezr 6:4).
It is just possible that the 60 cubits was meant to parallel Solomon’s temple (its foundations be retained, Ezr 6:3, cf. 1Ki 6:2). Several aspects of the rebuilding effort mimic Solomon’s temple (i.e., length – 60 cubits, width – 20 cubits, and height – 30 cubits). If this is true then the 20 cubit width found in the Peshitta may be accurate. The MT also has a variant as to the height of the temple, 60 cubits seems inappropriate (unless one assumes the 120 cubits of 2Ch 3:4 to refer to the temple itself). Also notice the MT does not record the length at all. Some textual confusion has occurred.
cubit The ancients used parts of the human body for measurement. See Special Topic: Cubit . The people of the ancient Near East used the following:
1. width between the outstretched arms
2. length from elbow to middle finger (cubit)
3. width from outstretched thumb to little finger (span)
4. length between all four fingers of a closed hand (handbreadth)
The cubit (BDB 52, KB 61) was not completely standardized, but there were two basic lengths:
a. normal male’s elbow to middle finger (about 18 inches, cf. Deu 3:11)
b. royal cubit was a bit longer (about 20 inches, cf. 2Ch 3:3; Eze 40:5; Eze 43:13)
Ezr 6:4 huge stones This does not refer to the huge stones of Solomon’s Temple, but to stones so large that they had to be rolled. See note at Ezr 5:8.
one layer of timbers The Aramaic term new (hdt, BDB 1092) is probably a scribal variant for one (hd, BDB 1079, cf. NIDOTTE, vol. 2, p. 30). This involves the change of one Hebrew letter and seems to fit the archaeological evidence of the architecture involved in the temples of this period and this locality (e.g., Ezr 5:8; 1Ki 6:36; 1Ki 7:12). This design may have been to help prevent earthquake damage or collapse.
However, the Septuagint and many scholars believe this refers to stories (vertical), not sections of walls (horizontal). The term layer is uncertain (BDB 1102). If it does refer to stories then another affinity to Solomon’s temple is mimicked (Solomon’s temple had several stories). This would then denote three of stone and one of wood, which would make it taller and longer (cf. Ezr 6:3, i.e., 60 cubits v. 30 cubits) than Solomon’s temple! But this does not fit Ezr 3:12-13; Hag 2:1; and Zec 4:10. It is better to relate it to the cultural period of architectural design of earthquake resistant walls.
let the cost be paid from the royal treasury The VERB (BDB 1095) is a Hithpael IMPERFECT used in a JUSSIVE sense.
Ezr 6:5 There is another series of commands.
1. be returned (BDB 1117) Haphel IMPERFECT used in a JUSSIVE sense.
2. brought (BDB 1090, go) Peal IMPERFECT used in a JUSSIVE sense.
3. put (BDB 1102, deposit) Aphel IMPERFECT possibly also used in a JUSSIVE sense.
These utensils are described in Exo 25:29 (cf. 1Ki 7:50); Numbers 7; and 2Ki 25:13-16. They are discussed in Ezra 1 as being returned by the Persian government to Sheshbazzar to take back to the temple in Jerusalem.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Darius: i.e. Darius (Hystaspis). See Chronological Structure and notes (pp 617, 618), and App-67.
Babylon. See note on Ezr 5:13.
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 6
So Darius the king made a decree, and search was made in the house of the rolls, where the treasures were laid up in Babylon. And there was found at Achmetha, in the palace that is in the province of the Medes, a roll, and there was the record written: In the first year of Cyrus the king the same Cyrus the king made a decree concerning the house of God at Jerusalem, Let the house be builded, the place where they offered sacrifices, and let the foundations thereof be strongly laid; the height of it [would be ninety feet], and the breadth of it [ninety feet]; with three rows of great stones, and a row of new timber: so let the expenses be given out of the king’s house: and let the golden and silver vessels which were in the house of God, which Nebuchadnezzar took forth out of the temple which is at Jerusalem, and brought unto Babylon, let them be restored again to the temple which is at Jerusalem, every one to his place. Now therefore, Tatnai, the governor beyond the river ( Ezr 6:1-6 ),
Now he searched. He found this in the record, so he writes back to Tatnai and he said,
[You and] your companions: Let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in his place. Moreover I make a decree what ye shall do to the elders of these Jews for the building of this house of God: that of the king’s goods, even of the taxes that you’ll collect on that side of the river, and the expenses be given to these men, that they may not be hindered ( Ezr 6:6-8 ).
So these guys were trying to stop them, but instead they were ordered to give part of the taxes to them to help them.
And that which they may need, both young bullocks, and rams, and lambs, for their burnt offerings of the God of heaven, wheat, salt, wine, and oil, let it be given them everyday without fail: that they may offer sacrifices of sweet savours unto the God of heaven, and pray for the life of the king, and for his sons. I have made a decree, that whosoever shall alter this word, let timber be pulled down from his house, and being set up, let him be hanged thereon; and let his house be made a dunghill for this ( Ezr 6:9-11 ).
In other words, anybody tries to hinder them, tear down his house and take the timbers of his house, make a gallows and hang the guy on the gallows. Now you remember in the book of Esther how Haman sought to destroy the people of God and he was hanged on a gallows that he had built in his backyard. So hanging was a form of capital punishment during that period of time. But rather than thwarting now the building of God, Darius, no doubt because of Daniel’s influence, ordered that they help them, that they give them expense monies, that they give them animal to sacrifice and pray for Darius the king as they are praying there before God.
let it be done with speed. And so the elders of the Jews built, and they prospered through the prophesying of Haggai and Zechariah. And they built, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius. And this house was finished on the third day of the month of Adar, which was in the sixth year of the reign of Darius the king. And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy, they offered at the dedication of this house of God a hundred bullocks, two hundred rams, four hundred lambs; and for a sin offering for all Israel, twelve he goats, according to the number of the tribes of Israel. And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem. And the children of the captivity kept the passover upon the fourteenth day of the first month. For the priests and the Levites were purified together, all of them were pure, and killed the passover for all the children of the captivity, and for their brethren the priests, and for themselves. And the children of Israel, which were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek the LORD God of Israel, did eat, and they kept the feast of unleavened bread for seven days with joy: for the LORD had made them joyful, and turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel ( Ezr 6:12 , Ezr 6:14-22 ). “
Fuente: Through the Bible Commentary
Ezr 6:1-5
Ezr 6:1-5
THE SECOND TEMPLE WAS COMPLETED AND DEDICATED
“Then Darius the king made a decree, and search was made in the house of the archives, where the treasures were laid up in Babylon. And there was found at Achmetha, in the palace that is in the province of Media, a roll, and therein was thus written for a record: in the first year of Cyrus the king, Cyrus the king made a decree: Concerning the house of God at Jerusalem, let the house be builded, the place where they offer sacrifices, and let the foundations thereof be strongly laid; the height thereof threescore cubits, and the breadth thereof threescore cubits; with three courses of great stones, a course of new timber: and let the expenses be given out of the king’s house. And also let the gold and silver vessels of the house of God, which Nebuchadnezzar took forth out of the temple which is at Jerusalem, and brought unto Babylon, be restored, and brought again unto the temple which is at Jerusalem, every one to its place; and thou shalt put them in the house of God.”
“In the house of the archives where the treasures were stored up” (Ezr 6:1). This verse is another example of scholarly tampering with the sacred text in order to make it say what the scholars suppose it SHOULD have said. The RSV renders this line, “in the house of the archives where the documents were stored”; but Bowman rejects this as “unnecessary,” because archaeological discoveries have proved that such decrees were kept in the same vaults where the treasures were also kept.
It is to Darius’ great credit that when Cyrus’ decree was not found in Babylon, he did not abandon the search, which he might well have done unless he had been motivated by a favorable inclination toward the Jews. Also, he might well have heard about that decree and thus had personal knowledge that it certainly existed.
“And there (it) was found at Achmetha (Echbatana)” (Ezr 6:2). “This was in Media, the summer residence of Persian kings.” “Echbatana is the Persian name for this place, as it came to light in the discovery of the Behistun Inscription.”
“The Behistun Inscription was discovered in 1835 by Sir Henry Rawlinson, a British army officer. On Behistun mountain, 200 miles northeast of Babylon, there was a great isolated rock rising 1700 feet out of the plain; and on the face of that rock, on a perpendicular cliff, 400 feet above the road, Rawlinson noticed a large smoothed surface upon which there were carvings and inscriptions. These had been inscribed there by Darius I (Hystaspes) in the yearr 516 B.C., the very year that the Second Temple was finished in Jerusalem. These inscriptions were written in the Persian, Elamitc, and Babylonian languages; and Rawlinson, standing on a narrow 1-foot ledge at the base of these writings, made squeezes of them. The inscriptions were an account, the same account, of the conquests of Darius, written in three languages; and Sir Henry Rawlinson had found the key to the ancient Babylonian language, which unlocked for the world the vast treasures of the ancient Babylonian literature.”
Regarding this edict of Cyrus, “The old (critical) objections against the authenticity of this edict, on the supposition that Cyrus would not have concerned himself with the details and size of the temple, can no longer be sustained.”
“The variations between this decree of Cyrus and that report of it in Ezra 1 is due to the fact that this one was an official document relating to the expenditure of public money, and that one was an oral, public proclamation.”
There is no disharmony whatever between them!
The dimensions for the temple listed by Cyrus area problem. There are different accounts of the size of Solomon’s temple, in 2 Chronicles 3 and in 1 Kings 6; and, “It it is difficult to reconcile the dimensions given here with the statements made in Zec 4:10 and Hag 2:3, implying that the second temple was smaller than the first. Perhaps the dimensions here are those which Cyrus required the Jews not to exceed.” Keil solved the problem with the suggestion that Cyrus’ dimensions included the external structures, and others have suggested that the smaller size of the second temple was due to the fact that it was the largest the returnees could afford, due to their impoverished condition.
E.M. Zerr:
Ezr 6:1. Acting on the request of Tatnai, Darius ordered a search to be made for the account of the decree of Cyrus. It is significant that the royal records were kept in the same house where the treasury was, which indicates they were valuable.
Ezr 6:2. Not all of the records were kept in one city. After looking through the ones in Babylon, they went to Achmetha, otherwise called Ecbatana, where they found a record. Strong says that this city was a summer capital of Persia. The verse says, however, that it was in the province of the Medea. The mention of this will call for some explanation, and it will require some secular history to get the subject clarified. The full title for the government we are now considering is the MedoPersian, or, as it is more familiarly spoken, the Medea and the Persians. It will now be useful to quote some history. “Kinship of the Medes and Persians.–It was in very remote times that some Aryan tribes, separating themselves from the other members of the Aryan family, sought new abodes on the plateau of Iran. The tribes that settled in the south became known as the Persians; while those that took possession of the northwest were called Medes. The names of the two peoples were always closely associated, as in the familiar legend, “The law of the Medea and Persians, which altereth not.’ ” Myers’ Ancient History, p. 88. See also, Herodotus, 1-130. “The leadership of the Median chieftains was of short duration. A certain Cyrus, king of Anshan, in Elam, overthrew their power, and assumed the headship of both Medes and Persians.” Myers’ Ancient History, p. 88. In the light of these historical facts, we should understand why some of the royal papers of the Persian Empire would be found in a city of the Medes.
Ezr 6:3. Sure enough, they found the report of the Jews to be true. The record said that Cyrus had issued a decree in his first year in Babylon, favoring the rebuilding of the house of God in Jerusalem. The decree even specified the size of the building that was authorized to be built, with some other details.
Ezr 6:4. This verse stipulates some of the materials to be used, and au-thorizes the king’s treasurer to furnish money for the house, out of the royal resources.
Ezr 6:5. This decree agrees with Ezr 1:7-11, which is a statement of what Cyrus did regarding the vessels belonging to the house of God. The present verse shows that the king had good foresight in providing against future misunderstandings. He was not satisfied just to have the work done while he lived and could personally enforce his orders, but had the decree made a part of the official record for the protection of future generations. We can see the wisdom of his acts now that Darius is called upon to settle the dispute. Had the adversaries who first opposed the work been as fair as Tatnai and his aides, the work would have been completed long ago.
Fuente: Old and New Testaments Restoration Commentary
There can be no doubt that Tattenai felt that finding such a decree was unlikely, if not impossible. That the search must have been thorough is indicated by the place where the roll was found. The searchers naturally commenced in the house of the archives in Babylon, but it was not there. It was found at Achmetha, in the royal palace. It is interesting to think how easily it might not have been found. Naturally, if such a document was not found in the proper libraries, men would abandon their search. However, we cannot read this story without realizing that the eye of the God of Israel was on the elders of the Jews. and that all the peoples were in His hand. The search, therefore, was prosecuted until successful. One can easily imagine with what surprise Tattenai received the answer of Darius, characterized by clearness and determination. The man who would have hindered and stayed the progress of the building was compelled not only not to hinder, but to help with great gifts.
How true it is that when a people obey God they at once ensure His cooperation for the accomplishment of their purposes. At last the Temple was finished and solemnly dedicated to God with sacrificial offerings and songs of thanksgiving. On completion of the Temple the great feast of Passover was observed once more, and followed by that of unleavened bread.
Fuente: An Exposition on the Whole Bible
Prospered in a Difficult Work
Ezr 6:1-22
How much depended on the finding of that roll! But God knew where it was, and led them to discover it, and inclined Darius to ratify it. When we are anxious and troubled about our relations to our fellow-men, we do little by worrying, we do much by trusting. Missing documents, alien hearts, tangled skeins, all yield before the hand of our Father working for us. The difficulty raised by their foes really reacted for the benefit of the Jews, for the king decreed that their expenses should be met, and their needs supplied. When we are living upon Gods plan and need material resources for His work, He will see that they are forthcoming from the most unlikely sources, and the revenues of heathen monarchs shall be laid under contribution. When the house was finished it was dedicated, Ezr 6:16. What joy was there but amid all a solemn memory of the sin of the whole people of Israel. Though scattered to the four winds, they could not forget that in Gods sight they were one still. It is highly probable that Psa 146:1-10; Psa 147:1-20; Psa 148:1-14; Psa 149:1-9; Psa 150:1-6 were composed at this time. In the Septuagint they are called the Psalms of Haggai. Burnt offering and song go together, 2Ch 29:27. After the dedication was the Passover. Separation must ever precede our feasting on Gods Paschal Lamb, and out of this state of heart, influences proceed which produce the true unity and drawing together of the children of God.
Fuente: F.B. Meyer’s Through the Bible Commentary
Ezra: Chapters 6-10
Chapter 6
The House Completed
That God never fails an obedient and trusting people is preciously exemplified in this stirring chapter of His ways with the separated remnant of the Jews.
As when, in the book of Esther, the search of the royal records but vindicated Mordecai and led to the confusion of Haman, so here, when search was made in the house of the rolls, where the treasures were laid up in Babylon, there was found at Achmetha, in the palace that is in the province of the Medes, a roll, in which was found the record of king Cyrus, containing the very decree cynically referred to in the epistle of Tatnai and Shethar-boznai. There the command that the house be builded was plainly declared, together with the specifications and plans, and the order for returning the vessels of the house of God from among the pollutions of heathen idolatry to their proper home in Jerusalem, the city where Jehovah had put His name (vers. 1-5).
King Darius accordingly wrote at once warning Tatnai and his confederates to let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in his place (vers. 6, 7).
This stinging rebuke was all that these enemies of the Jews and professed loyalists to the king got for their pains. Nay, there was even greater humiliation than this for them. The decree went on to command what they should do to further this work: That of the kings goods, even of the tribute beyond the river, forthwith expenses be given unto these men, that they be not hindered; and that which they have need of, both young bullocks and rams and lambs for the burnt offerings of the God of heaven, wheat, salt, wine, and oil, according to the appointment of the priests that are at Jerusalem, let it be given them day by day without fail: that they may offer sacrifices of sweet savors unto the God of heaven, and pray for the life of the king, and of his sons (vers. 8-10). Moreover, it was directed, that if any one dared in any way to contravene this decree, his house was to be made a dunghill, and he himself hanged upon a scaffold made of its timbers (ver. 11).
We must remember that all this was the decree of a king, who, whatever the measure of his enlightenment (as a Persian disdaining the idols of the Babylonians), nevertheless gives no evidence of that direct inspiration of God which is declared to have been the case in regard to Cyrus and his commandment; he was definitely raised up of God, and designated before his birth by name (Isa 44:28), and as the righteous man from the east who was to fulfil Jehovahs will as to the restoration of His people (Isa 41:2). With Darius it was otherwise. He writes as one who had great respect for the decrees of his predecessors, and he will therefore invoke fearful penalties on any who venture to act contrary to them.
The last part of his letter is such as we might expect from a king of his character, under the circumstances that had arisen: And the God that hath caused His name to dwell there destroy all kings and people, that shall put to their hand to alter and to destroy this house of God which is at Jerusalem (ver. 12). It is a solemn fact that this curse was literally fulfilled in every instance. Antiochus defiled this house and died unnaturally under the anger of God. Herod presumed to alter and enlarge it for his own aggrandizement, and died under divine displeasure. The Romans utterly destroyed it when the days of grace for Israel had expired; but in doing so, sealed their own doom, and their mighty empire is to-day but a memory.
The celerity with which the humbled and astonished Tatnai and his friends undertook to carry out the provisions of the decree must have been a great relief to the hitherto despised Jews. It reminds one of the Lords words to another feeble remnant, the church of Philadelphia, who had a little strength and kept Christs word, not denying His name. To them them He says: Behold, I will make them of the synagogue of Satan, which say they are Jews and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee (Rev 3:9).
What is really of God may be despised for the moment by the unsubject and hypocritical, but the day of manifestation ever shows where the Lord has found His pleasure. Not always does this manifestation take place on earth, but in the day of Christ all that God has owned will be made plain. Yet, even here, often He shows where He has set the seal of His approval, to the discomfiture of haughty pretenders to an authority and spirituality they do not possess.
Happily, we see no evidence of carnal exultation or of haughtiness of spirit on the part of Zerubbabel and his fellow-laborers over the exposure and humbling of their opponents. Rather do we see a sincere cleaving to the Lord and rejoicing in Him who has made their mountain to stand strong. It was His work they were concerned in, not their own vindication. So, in holy serenity, the elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo (ver. 14).
I would call the readers attention to the designations given these servants of God, now for the second time. Haggai is called the prophet as though pre-eminently that, while his companion-servant is simply declared to be the son of Iddo. Yet, as men generally speak, the latter it is who possesses the fullest claim to the prophetic office; for he unfolds in a wonderful manner the future in store for Israel and Judah. And this opening up of the unseen future is what is generally called prophecy. But it is otherwise in the word of God. The true prophet is the one whose words come from heaven to men on earth, searching the heart, reaching the conscience and exposing the evil that may have come in. He that prophesieth speaketh unto men to edification, and exhortation (or stirring up) and comfort (or encouragement) (1Co 14:3). Now this was exactly what Haggai did. His pungent, conscience-arousing messages were distinctly of this character, and so he is pre-eminently the prophet. Zechariahs needed ministry of future things was equally of God, but it was subservient to the rousing words of his brother prophet, whose ministry was in view of the state of soul in Gods people.
A ministry like Zechariahs will more probably be enjoyed than one of the character of Haggais. Carnal believers often find great pleasure in listening to dispensational and eschatological discourses, in attending what are often mis-called prophetic conferences; but what such really need is the trumpet-like call to consider their ways, rather than eloquent and beautiful discourses about things to come. The Haggais may not be so popular with the mass as the Zechariahs, but their ministry is ever a much needed one. He who goes on with God will welcome truth, and will thus hold the truth in its right proportions.
At last the house was finished, in the sixth year of Darius the king-a long time indeed since the work had been begun. But persistent effort had eventually prevailed, and the temple, whose foundations had been laid with praise and weeping, and whose walls had been erected with faith and prophecy, was now ready to be dedicated to the service and worship of the Lord God of Israel.
If one goes back and compares, or contrasts, the account of the dedication of the temple of Solomon with that of this house of the captivity, he cannot but feel how meagre was the service of the latter; but, on the other hand, one cannot but recognize it as of the same character. It was, in very deed, a going back to that which was from the beginning. The hundred bullocks, two hundred rams, and four hundred lambs for a peace offering, were few indeed as compared with the twenty-two thousand oxen, and the one hundred and twenty thousand sheep offered by Solomon; but all spoke of the same Christ who, having made peace by the blood of His cross, is now the ground of the souls communion with God.
In solemn contrast with the sweet savor offerings, alone mentioned in connection with Solomons dedication, we here read of twelve he-goats as a sin-offering for all Israel, according to the number of the tribes of Israel (ver. 17). This was eminently fitting, for all Israel had sinned; and on behalf of all Israel, the remnant confessed and judged the sin in which all had participated. Only an active conscience, truly in the light, could have led to this blessed result. The dedication was kept, we are told, with joy, and they set the priests in their divisions, and the Levites in their courses, for the service of God which is at Jerusalem; as it is written in the book of Moses (ver. 18).
And so, once again, we are reminded of the only way to learn the mind of God, even to consult His holy Word, in dependence on the Spirit who inspired it. As it is written would settle many a needless controversy among Christians if there were only grace to search the Scriptures and to obey what is found therein. With It is written, Jesus met every assault of Satan; and when he, for his own ends, misquoted, or partially quoted, from the same Word, concealing an important phrase, he was met with It is written again, to silence his impious suggestions. This is the path of safety for each saint; only let none suppose that a mere slavish adherence to book, chapter and verse, is what is here indicated. This there cannot always be; but the tenor of Scripture, the broad principles enunciated and exemplified therein, are what one needs to be familiar with. There was no specific scripture that instructed Zerubbabel to offer on this particular occasion twelve goats as a sin offering for all Israel. But it was fully in accord with the word of God so to do; it was in the spirit of the law He had given through Moses, and therefore well-pleasing to Him.
And, in the next place, in obedience to the same Word, The children of the captivity kept the passover upon the fourteenth day of the first month (ver. 19). Great was the care exercised that all should be as God had directed. The priests and the Levites were purified together; all of them were pure, and killed the passover for all the children of the captivity, and for their brethren the priests, and for themselves. And the children of Israel who were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the nations of the land, to seek the Lord God of Israel, did eat (vers. 20, 21).
All this is most instructive and enlightening, furnishing a helpful principle for those to act upon in any age, who would please the Lord in their public feasts of love, and their fellowship one with another. The passover was the great central feast of Israel. It was to them what the Lords supper is to Christians. In fact, our Lord links the two most intimately, in that it was during the celebration of the one that He instituted the other. The loaf in His hand was the unleavened Passover bread, while the cup was the Passover cup, for which Scripture gives no direct authority, but which was a natural accompaniment of a Jewish meal. Both spoke of the same blessed event-the death of Christ. The one set forth that death in prospect, the other declares that death as already having taken place. For as oft as ye eat this bread and drink this cup, ye do show (or announce-it might even be rendered, preach) the Lords death till He come (1Co 11:26).
In the beginning all confessing Christs name had their place at that holy table. Then divine instruction was given not to eat with any one, called a brother, whose life was wicked. Teachers of false doctrine were likewise debarred from all Christian fellowship, which could not but include participation in the communion supper. With this, God has also warned lest any be partakers of other mens sins, by going on with those unfitted for fellowship, thereby unfitting themselves. And so, with these broad principles to guide, it maybe confidently asserted that God has not left believers to decide for themselves the grave question of who is to be received and who refused at the table of the Lord. The unholy have no place there. Being the Lords table, it implies subjection to Him as such. Hence, we see the priests all purified together. To-day all believers are priests. This then is the scriptural ideal of a Christian gathering-all of them were pure.
To this company were received all such as had separated themselves from the filthiness of the nations of the land to seek the Lord. What an enlightening word is this! There are those who object to an expression long current among certain believers: Separation from evil is Gods principle of unity. But is not that exactly what we have here? Were not these dear Israelites one as a separated company from the abominations of the people of the land? Only as so separated could they cleave together. And in any dispensation, I apprehend, the same principle abides for faith. There can be no true practical unity save as evil is refused, and Christ becomes the object of each soul. And separation from evil involves turning to the Lord alone, for He is the one only centre, apart from all the evil. Given His rightful place, the incongruity of endeavoring to cling to what is unholy while seeking to please God, is at once made manifest. But argument avails little here. This truth, like all others, has to be learned through the conscience. Men may reason and contend about what to faith is most simple, if there be activity of conscience, enlightened by the word of God. The feeble few of Zerubbabels day were far beyond some now, who, despite greatly increased light are quite unable to discern the mind of God because persons are before them instead of the glory of Christ. Much grace is needed if any truth be apprehended that it may be held in the Spirits power; and this is especially true as to what Scripture reveals in regard to gathering to the name of the Lord Jesus.
Fuente: Commentaries on the New Testament and Prophets
Ezr 6:14
This reference to the influence excited by the prophets Haggai and Zechariah marks very plainly the nature and object of the prophetic office. The word which God in time past spake by the mouth of His holy prophets was no empty sound or mystical foretelling of future events, the interpretation of which was to be found when the events were fulfilled; it was then what it is now: the voice of God to His Church, stirring up zeal, and love, and faith, and obedience to every good word and work. It was the fresh spring of moral and religious life to the nation.
The great lessons we may learn from a review of the last canonical period of Jewish history are:-
I. The place which the spiritual element must occupy in all national and social organisation for the good of the people. Secular power, Act of Parliament power, intellectual power, public opinion power, philanthropic power, have been tested and tried to the uttermost, but no one of them nor all put together have ever succeeded in regenerating a nation or converting a soul. That people is on the high-road to apostasy which teaches for doctrines the commandments of men.
II. The religious teaching must be of the right stamp. It must be revealed truth. Haggai, Zechariah, and Malachi preached by inspiration of God.
III. If declension and backsliding come in among a people, what appeal can be made to awaken fear and rouse the torpid conscience? “The day cometh which shall burn like an oven” is no myth. The doctrine of everlasting punishment from the presence of the Lord is as certain as the hope of being with Him and like Him for ever. “Knowing the terrors of the Lord, we persuade men; for we must all appear before the judgment-seat of Christ.”
W. R. Fremantle, Oxford Lent Sermons, 1869, p. 169.
Haggai has three messages to deliver. These messages are comprised within the space of four months. And these months would seem to fit into the year of the favourable response or rescript from the Persian king Darius, to which Ezra refers in the text, connecting it devoutly with the commandment of the God of Israel.
Consider the three prophetic messages of Haggai.
I, The first (chap. 1) is not prophetic at all in our modern limited sense of what is prophecy. It contains no prediction. It is simply a word of admonition. As such, it is in harmony with what was the chief function of the Jewish prophets, whose office was really not so much to foretell future events as to bring to bear authoritatively on present sin and duty, on the rebuking of present sin and the enforcement of present duty, the principles of the Divine government as laid down by the Law. The special sin here rebuked is that of remissness in the present duty of building the Lord’s house, when the opportunity is given and all things are favourable.
II. Haggai’s second message (Ezr 2:1-9) partakes more of the character of prophecy in our modern acceptation of the term than his first, and for a natural and obvious reason. The partially suspended labour is now resumed. It is resumed as a labour of love. But it is resumed under the cloud of sad memories of the past. In these circumstances the prophet has a word in season from the Lord for the people. And it is fitly a word prophetic of the future. The people have to mourn a vacant temple and an empty shrine. But a higher glory is in reserve for it, a glory higher in respect of that very outward, palpable, visible manifestation of Jehovah’s presence which constituted the first Temple’s real distinction and chiefest boast. “I will fill this house with glory.” “In this place will I give peace.” It is the glory of the eternal Son, the Lord of the Temple, of which Haggai speaks, as raising the Temple then in building above that of Solomon.
III. The prophet’s third and last message (Ezr 2:10-23) enforces a lesson of holiness. It is ushered in by a formal consultation of the guardians of the Temple’s purity (Ezr 2:11-13). The priests lay down the law of ordinances, the principle of the ceremonial institute, to the effect that uncleanness is far more easily and naturally communicated than holiness. It is the prophet’s function to give to this law a moral or spiritual application. He bids the people beware. Let them rid themselves of any leaven of wickedness, any germ of iniquity, which they may have been cherishing or allowing within their borders. Let them again consider their ways.
IV. The three causes which are apt to hinder our faithful zeal in building for the Lord-selfish sloth, unbelieving despondency, and carnal security-are they not the bane also of our own spiritual life? The Lord will not, He cannot, bless us personally while we yield to these temptations to slackness in the business in which He would engage us: the business of seeking out from amid the world’s ruins stones for His living temple, doing what in us lies to build up Christ’s spiritual house, to win souls to Him, to feed His sheep and His lambs, helping them to abide in Him.
R. S. Candlish, Sermons, p. 284.
Reference: Ezr 6:14, Ezr 6:15.-J. Menzies, Christian World Pulpit, vol. xv., p. 286. Ezr 7:10.-Ibid., p. 307.
Fuente: The Sermon Bible
CHAPTER 6
1. The search of the king and the result (Ezr 6:1-5)
2. The command of Darius (Ezr 6:6-12)
3. The kings command obeyed (Ezr 6:13)
4. The house finished (Ezr 6:14-15)
5. The dedication of the house (Ezr 6:16-18)
6. The feast of Passover and unleavened bread (Ezr 6:19-22)
Ezr 6:1-5. King Darius had a search made in the place where the records of the empire were kept, in the house of the rolls. The word rolls is books and these consisted of clay tablets on which the cuneiform inscriptions were preserved. Neither the Aramaic nor the Hebrew language has a word for clay tablets. Whole libraries of such clay tablets were found at Nineveh and elsewhere, and can now be seen in different museums. The searchers found the desired record at Achmetha (the Ecbatana of Greek writers, the capital city of Media, which is the modern Hamadan). Divine providence had preserved this interesting command of Cyrus, and the same providence guided the searchers to the place where it was kept. From it we learn interesting details. Cyrus gave instructions concerning the foundations, the height and the breadth of the building, the expenses were to be met from the Kings house, i.e., the royal treasure house. Persian Kings controlled the religious affairs of the nation; but Cyrus acted under divine guidance of the LORD (1:1).
Ezr 6:6-12. Darius answered the communication of Tatnai and Shethar-boznai at once. He commands, Be ye far from hence, do not hinder the work, let the work of this house of God alone. And furthermore he directed that the Jews were to be assisted in the building of the house by the paying of the expenses. Darius was anxious that the house should be built and speedily completed. The material mentioned was for the sacrifices and offerings. Young bullocks, rams and lambs for the burnt offerings. Wheat, oil and salt for the meal offering, and wine for the drink offering. All these things were to be given to the priests without fail day by day. That they may offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the King and of his sons. God was working again, and used Darius as His instrument for the accomplishment of His own purposes. All the enemy was doing to hinder the work turned out to its furtherance. How often this has been in the history of Israel and the Church. The decree of Darius demanded the death penalty for all who altered the command he had given. And the God that hath caused his name to dwell there destroy all kings and peoples that shall put their hand to alter and to destroy this house of God which is at Jerusalem. I Darius have made a decree; let it be done with speed. These words warrant a belief that Darius had knowledge of the God of heaven. The events which transpired during the reign of Nebuchadnezzar in the Babylonian Empire, when Daniel was there, as well as the things which happened under the reign of the other Darius (Daniel 6) may have been fully known to Darius Hystaspis who gave this decree. And solemn were his words that God would destroy all kings and people who alter or destroy this house of God. How this came repeatedly to pass history tells us. (Antiochus Epiphanes, Herod and the Romans defiled and destroyed the house, and Gods wrath came upon them for it.)
Ezr 6:13. What Darius commanded was speedily done. All opposition ended and the enemies were completely defeated. God had undertaken in behalf of His trusting people, whose faith had been revived through the messages of Haggai and Zechariah.
Ezr 6:14-15. With revived zeal the elders builded, and they prospered, through the prophesying of Haggai the prophet, and Zechariah the son of Iddo. Haggais ministry stirred up the conscience of the people, exhorting them to consider their ways, which must have led them to seek His face. Zechariah is the prophet of glory. The vision of glory, the ultimate victory of Gods people, the coming of the King and setting up of His kingdom, the future overthrow of all their enemies–this vision of the coming glory became an inspiration for them. Gods people need this twofold ministry which is so abundantly supplied in the Word of God. They builded and finished the house according to the commandment of the God of Israel, and according to the decree of the great Kings Cyrus and Darius. (And Artaxerxes, King of Persia, some claim should be omitted from the text.) The house was finished on the third day of the month of Adar, which was in the sixth year of the reign of Darius the King.
Ezr 6:16-18. Then the dedication of the house took place. It was a feast of great joy. The feast of dedication which the Jews keep (Chanukah) does not commemorate the dedication of this house, but the cleansing of the temple from the defilement of Antiochus Epiphanes. Tradition claims that Psalms 138, 146, and 148 were composed by Haggai and Zechariah, and used in the dedication ceremony. But what a contrast with the magnificent dedication of the Solomonic temple! Here they offered a hundred bullocks, two hundred rams, four hundred lambs, and for a sin offering twelve he-goats. At the dedication of the first temple Solomon offered 22,000 oxen and 120,000 sheep (2Ch 7:7). And the greatest contrast with Solomons temple, the glory cloud; the visible sign of Jehovahs presence which filled the house; was absent. No glory came to manifest the fact that Jehovah dwelt in the midst of His people. In the future another temple will stand again in Jerusalem, and into that temple the glory of the LORD will enter once more (Eze 43:1-3). It is the millennial temple which will be erected by converted Israel after the King has come back. Of this glorious event Zechariah bore witness: Sing and rejoice, O daughter of Zion, for, lo, I come, and I will dwell in the midst of thee, saith the LORD. And many nations shall be joined unto the LORD in that day, and shall be my people; and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent me unto thee (Zec 2:10-11). These prophetic words were certainly not fulfilled in the dedication of the second temple, nor have they been fulfilled since. Perhaps this prophecy was the prophecy of hope and comfort for the godly then, as well as Haggais prediction (Hag 2:7-9). But note well the obedience to Gods Word manifested in the dedication service–as it is written in the book of Moses.
Ezr 6:19-22. The feast of Passover and unleavened bread was kept also by the children of the captivity. Those who had separated themselves from the filthiness of the heathen were not proselytes, Gentiles who turned to Israel; they were Jews who had married heathen women (10:11). They were true to the written Word. As to the meaning of this feast see our annotations on Exodus 12, Leviticus 23 and 1 Corinthians 5.
The connection is exceedingly beautiful. The house of their God finished, His people celebrated the memorial of their redemption from the land of Egypt, and thus remind themselves, to the praise of Jehovah, of the ground on which they stood, and of the fact that the foundation of all their blessing, of all Gods actings in grace towards them was the blood of the slain Lamb. This, according to the word of Moses, was a night to be much observed unto the LORD for bringing them out from the land of Egypt: this is that night of the LORD to be observed of all the children of Israel in their generations (Exo 12:42). Nothing could show more distinctly that these children of the captivity were at this moment in possession of the mind of the LORD than their observance of the Passover. Passing by the glories of the kingdom, they travelled upward until they reached the charter of all they possessed, whether in title or in prospect, and there confessed God as the God of their salvation. They thus built on what God was for them on the ground of the blood of the Passover lamb, and they found in that, as individual souls ever find, a rock which is both immutable and immovable. Their hearts were in this feast; for, as we read, the priests and the Levites were purified together, all of them were pure. (See Num 9:10-14.) They discerned what was due to Him whose feast they kept (E. Dermett).
Fuente: Gaebelein’s Annotated Bible (Commentary)
and search: Ezr 4:15, Ezr 4:19, Ezr 5:17, Job 29:16, Pro 25:2
rolls: Chal, books, Psa 40:7, Jer 36:2-4, Jer 36:20-23, Jer 36:29, Jer 36:32, Eze 2:9, Eze 3:1, Rev 5:1
laid up: Chal, made to descend
Reciprocal: Ezr 4:5 – Darius Ezr 4:24 – Darius Ezr 7:13 – I make Ezr 9:9 – in the sight Isa 13:3 – them that Dan 9:25 – from
Fuente: The Treasury of Scripture Knowledge
THE ORIGINAL DECREE of Cyrus having been discovered, it was found to be more full in its details and more favourable to the Jews than their adversaries had imagined. It demanded not only that they be left unhindered, but rather actively helped in their work, and be supplied with things needed; and that all who set themselves to hinder or destroy should themselves be destroyed and their houses made a dunghill.
So it came to pass that the house was built in the course of a good many years, for it was not finished until the sixth year of Darius, as verse Ezr 6:15 tells us. When completed there was a season of much joy, sacrifices were offered and the Passover was observed, as recorded in the closing verses of chapter 6. Two things marked the people, which we shall do well to note. First, the Passover was eaten not only by the children of Israel, who had come out of captivity, but also by ‘all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek the Lord God of Israel’. We learn from Jer 52:16, that when the great captivity took place, ‘certain of the poor of the land’ were left unremoved, that they might be husbandmen and carry on cultivation. Some of these, or their descendants, cleansed themselves from evils in which they had become involved, and joined in this time of revival and blessing, and so could take part in the feast of unleavened bread.
A second thing, which points in the same direction, we see in an earlier verse. They rightly discerned that, in view of the sad and sinful history of the nation a sin offering was necessary, if they were solemnly to place themselves thus before the God of their fathers; but this they offered in twelve he goats, ‘according to the number of the tribes of Israel, though the mass of those who had come out of captivity were of the tribes of Judah and Benjamin.
By this time five or six centuries had elapsed since the rending of the nation and the secession of the ten tribes under Jeroboam, but the returned remnant recognized that God had called the whole nation out of Egypt, that the division that had ensued was their failure and not God’s purpose, and that God never swerves from His original thought and call. Hence they still had all twelve tribes on their hearts. Though they were but a remnant, they held to God’s thought and purpose for the whole nation.
This has a very distinct voice to us today. The divisions of Christendom are multiplied, but if saints are found, bearing a remnant character, in keeping with what we are seeing in the book of Ezra, they must ever keep in view the whole Church of God, and not become wrapped up in themselves, as though others did not count before God. Every available Israelite, who was clean, by having separated himself from the filthiness of the surrounding heathen, was to benefit by the sacrifices offered, and participate in the feasts of the Passover and of Unleavened Bread.
Fuente: F. B. Hole’s Old and New Testaments Commentary
Ezr 6:1. Then Darius the king made a decree To search the rolls in Babylon, where search was fairly made; but not finding the edict there, they searched in Achmetha, or Ecbatana, the royal city of the Medes and Persians, and found it there. As Darius, the better to fortify his title to the crown, had married two of the daughters of Cyrus, he thought himself concerned to do every thing which might tend to the honour of that great prince, and therefore more readily confirmed the decree which he had granted to the Jews.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Ezr 6:2. There was found at Achmetha, that is, Ecbatana, the capital of Media, as in the Vulgate, the city where the archives were kept; a roll of the parchment. Rev 7:1. (?) [Rev 5:1-8]
Ezr 6:10. Pray for the life of the king and of his sons. This duty is everywhere enjoined in scripture. Cyrus was now advancing in years; and he had through life expressed great reverence for religion. Xenophon repeatedly mentions his giving the tenth of his spoils to the temple; and when dying he discovered the finest sentiments concerning the immortality of the soul, while delivering a valedictory address to his children.
Do not imagine, my sons, that when I close this mortal career, I shall cease to be. Though you never saw my soul during the time that I have been with you, yet of its existence you have had the fullest demonstrations from its actions. To me, it has always appeared a most incredible notion, that the soul should exist no longer than while it exists in the perishable body, and be annihilated in the moment of dissolution, for the perishable body has no animation but what it derives from the soul. On the contrary, I cannot but regard it as a most revolting notion, that the soul should exercise its rational faculties less orderly and wisely when disencumbered of this insipient body. I should think rather, that when the soul is secreted as a pure and perfect intelligence, it is more analogous to reason that it should acquire a far greater perfection of wisdom. In the dissolution of the body, all its component substances are resolved to their original elements, but the incorporeal essence of the soul is alike imperceptible when embodied, and when disembodied. Hist. Xenop. de Cyri. lib. 8. p. 186. Ed. Basil. 1569.
Ezr 6:15. The sixth year of Darius. The canons of Ptolemy, so much resorted to in calculating the era of the Persian empire, and of the weeks of Daniel, are in substance as follow. Cyrus took Babylon in the year of the world, according to Usher, and the chronology of the French and English Bibles, 3526, and reigned to the year, 3535: the two years of Darius are of course included in the nine years of Cyruss reign. Cyrus had left Babylon under his son Cambyses, and gone to reign in Persia; for he is said to have reigned in all thirty years. Cambyses reigned eight years, and to the year 3543. Darius 1. called Hystaspes, reigned thirty six years, and to 3579. Xerxes reigned twenty one years, and to 3600. Artaxerxes 1. surnamed Longhand, reigned forty one years, and to 3641. Darius 2. who was called Nothus, reigned nineteen years, and to 3660. Artaxerxes 2. called Mnemon, because of his retentive memory, reigned forty six years, and to 3706. Ochus reigned twenty one years, and to 3727. Arog, or Arses, reigned two years, and to 3729. Lastly, Darius 3. called Codoman, was slain by Alexander the Great about the fourth year of his reign, and when the Persian empire had existed about 198 years. Now if the Darius who issued the decree to finish the temple, reigned the next after Cambyses, then the temple was finished about twenty years after Cyruss decree to build it. But we are told that the temple was forty six years in building. Here lies the grand difficulty in calculating the chronology of those times. Hence there is somewhere an error, or an interregnum, which learned men cannot now settle. But the Jews were perfectly satisfied, as well as the christians, that the weeks of Daniel were accomplished about the time of our Saviours crucifixion. Hence there were dwelling at Jerusalem, on the day of Pentecost, Jews and proselytes, devout men out of every nation under heaven. Act 2:5. Those who wish for critical information on this subject, are referred to Dr. Allix, Archbishop Usher, Joseph Scaliger, Bishop Montague, Dr. Prideaux, Pooles Synopsis, &c. See note on Daniel 9.
Ezr 6:17. Twelve goatsaccording to the number of the tribes. See on Gen 15:9, and Leviticus 16., where the goat in particular bore the sins of Israel.
Ezr 6:22. For the Lord hadturned the heart of the king of Assyria. This empire is here named, being greater than Persia and Media. It was usual for conquerors to assume the name of the countries they had subdued.
REFLECTIONS.
When a nation seek God, he soon appears to save: and thus while the poor Jews were exposed to the scoffs of Samaria, we see the hand of God stretched out in their favour. The impartial letter of Tatnai, on the one hand, and the fasting and praying of the people on the other, mutually contributed to their salvation. The Lord, the faithful Lord, kept his eye on the grand promise of human redemption, and would by this despised and afflicted people prepare the way for the advent and kingdom of the Lord Christ. See what a noble spirit was excited in the breast of this great prince. The decree of Cyrus being found in the archives, he emulated him in bounty and gratitude to the God of heaven. He not only commanded the temple to be finished, but accompanied his decree by a liberal assortment of sacrifices and gifts; and went so far as even to curse, and pass the sentence of death on the man, who should dare to molest or retard the work. His motives were equally noble, and proceeded not from mean and selfish policy. Conscious that he held his vast empire at the pleasure of the God of heaven, he solicited no returns, but the prayers of the people for himself and his sons. He saw that the poor Jews in every part of his empire conducted themselves as quiet, peaceable, and industrious people; and he revered them for the interest they had with God. Christians, here are models for you. You are not to lose the mild and heaven-born spirit of religion in the poisonous breath of political factions; for your kingdom and ultimate hopes are not of this world. You are called to pray for the king and his sons, and for all that are in authority under him; for this is good and acceptable in the sight of God our Saviour. Hence, the daily whizzing in our ears, concerning the incapacity of ministers to conduct public affairs, must be to you a strange voice. It proceeds principally from selfish factions, who wish to succeed those ministers. Keep your independence as citizens and men; be what you profess to be, a pious, praying people. Then all factions will revere you, because you stand in the divine counsel; then God will defend you; nay, he will do more, he will make your enemies defend you; and that Sanballat, and that Tobias, by their calumnies, shall cause the simplicity of your piety to shine forth with new charms, and procure you additional favour both with God and man.
Of the dedication of the temple, reflections have been made before in the reign of Solomon, of Hezekiah, and of Josiah: but it should here be remarked, that twelve goats were offered for the sins of the twelve tribes of Israel. Many of Manasseh and Ephraim were with Judah and Benjamin, and some scattered fragments of all the other tribes. But alas, the body of them, by a long and heavy visitation, God had removed out of his sight. Hence in the worst of times there is an atonement and a deliverance for them that seek the Lord. Let us put away our sins, and purify ourselves like these Jews, and the God of our covenant and of all our mercies will build us up a sure habitation for his glory.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Ezr 6:1-12. The Kings Reply according his Permission tor the Building to be Continued.
Ezr 6:1. a decree: the actual decree does not begin until Ezr 6:8.
Ezr 6:2. Achmetha: cf. Tob 3:7; i.e. Ecbatana, in Media, the summer residence of the Persian kings.a roll: in this case more probably a cylindrical clay tablet inscribed with cuneiform characters; but the fact that a roll is mentioned shows that the Jews of Ezras time were unfamiliar with that form of writing.
Ezr 6:3-5. This purports to be a copy of Cyrus decree (cf. Ezr 1:1-11); it is, however, not a transcript of this, but contains the gist of the original coloured by the Chronicler; the text is not in good order.
Ezr 6:6 f. The formal injunction to the governor to permit the building to proceed. The abrupt commencement Now therefore suggests that some intervening matter in Darius reply has been left out, presumably because the Chronicler did not consider it important.be ye far from thence: i.e. keep away from there, namely, where the building was going on; there was to be no interference with the Jews; the more friendly feeling which had sprung up would not be known of in Persia.
Ezr 6:8-12. The decree of Darius. Here again it is abundantly clear that this is no transcript, but merely the general drift of the decree embellished according to the Chroniclers ideas.
Fuente: Peake’s Commentary on the Bible
Having received the letter from Tattenai, Darius ordered that a search be made in the archives where the treasures were stored in Babylon.There is no doubt that God led the searchers to Achmetha in the province of Media, to find a scroll that recorded the decree of Cyrus concerning the rebuilding of the temple.The words of the decree are quoted in verses 3-5, confirming what has been told us in Ezr 1:1-11.Verses 6-12 record the words of Darius in reply to Tattenai. Neither this governor nor any of his companions was to interfere in the matter of the rebuilding of the temple, letting the work of this house of God alone (vv. 6-7), but allowing full right to the governor and the elders of the Jews to build as they had been given permission.
But more than that, Darius issued a decree that the cost of building should be borne by taxes due the king from his possessions west of the river (v. 8). Rehum had urged that if the temple were built, then the Jews would not pay taxes, but Darius decreed that the Jews would have tax money paid to them! Yet this was not all.Any needs the Jews had, bulls, rams and lambs for burnt offerings, wheat, salt, wine and oil, were to be given them at the requests of the priests in Jerusalem, not only on one occasion, but “day by day.” It is interesting that Darius desired that the Jews should offer sacrifices to the God of heaven, and to pray for the life of the king and his sons (v. 10).Does not this appear to be a true work of God in the king’s soul?Today, whatever government Christians may be under, it is important that they pray for those in authority over them.
Darius evidently thought it necessary also to solemnly decree that anyone who sought to alter his edict was to have his house destroyed and he himself hanged from the timber of his house (v. 11).This would rather effectually arrest any show of hostility by the enemies of the Jews.ThenDarius also invoked the God of Israel to act against any king or people who opposed the building of the house of God.He closed with the firm declaration, “I Darius issue a decree:let it be done diligently” (v. 12).
THE TEMPLE COMPLETED
(vv. 13-18)
Tattenai the governor and those associated with him did not hesitate to obey the king’s decree, but were diligent in carrying out all his orders(v. 13).Through the prophesying of Haggai and Zechariah the Jews had resumed their building, and continued it also under such prophesying(v. 14). The decree of Darius was not sufficient to keep them building: they needed the help of God, just as we too need the grace and blessing of God if we are to build up the Church of God according to His Word.
We are not given precise dates as regards the length of the reign of Cyrus, Ahasuerus, Artaxerxes and Darius, so that we do not know how long the rebuilding took, but it was much longer than Solomon’s seven years in building the first temple (1Ki 6:38), and it was finally completed in the sixth year of King Darius (v. 15).
Thus God was honored in the restoration of His house, which is typical of the eventual restoration of the temple in the millennium as described in Eze 40:1-49, though this in Ezra’s time was much smaller.Since God was honored, the Jews had perfect right to rejoice in celebration of this glad event of the dedication of the temple.A large offering was made, though it was small in comparison to Solomon’s offerings at the dedication of the first temple (1Ki 8:62-63). In Ezra’s case, the offerings were 100 bulls, 200 rams, 400 lambs and twelve male goats (v. 17). But the important matter is that all of these are types of the Lord Jesus in various aspects of the value of His sacrifice at Calvary. The priests and Levites were assigned to their proper places of service in connection with the temple, as prescribed in the book of Moses, no doubt specially Leviticus.
CELEBRATION OF THE PASSOVER
(vv. 19-22)
A Passover could finally be kept in Jerusalem.Previous to this, the last Passover recorded is that of Josiah, which must have taken place over 100 years before this (2Ch 35:1-19). This too was kept on the proper day, in contrast to the Passover in Hezekiah’s time (2Ch 30:1-3), which was kept in the second month because many were not purified in the first month. On this occasion the priests and Levites had purified themselves, which speaks not only of being personally cleansed, but purified from any identification with evil, just as today whose who eat the Lord’s supper should be free from evil associations.
The feast of Unleavened Bread, connected with the Passover, was kept for the seven days prescribed by Moses (v. 22).The seven days pictures the complete life of believers, being kept free from any contamination of evil, for we are not to suppose that we are intended to be free from evil just on certain holy days or occasions, but for our entire life.They kept the seven days with joy, and thus our joy is not to be temporary, but continued, as the Lord Jesus says, “that My joy may remain in you, and that your joy may be full.” (Joh 15:11).
It is interesting to observe at the end of Chapter 6 that the Lord had “turned the heart of the King of Assyria toward them.” Thus the King of Persia is called also “the King of Babylon” (ch. 5:13) and “the King of Assyria.” Persia had conquered Babylon after Babylon had conquered Assyria, so that Persia’s king was in authority over Assyria and Babylon.
Ezra was the scribe whom God employed to give the history of these first six chapters, which took place before Ezra came to Jerusalem.Only in Chapter 7 does Ezra introduce himself into the picture.
Fuente: Grant’s Commentary on the Bible
Darius’ search 6:1-2
Darius looked for Cyrus’ edict in Babylon first. That was where Cyrus stayed for a while following his overthrow of that city in 539 B.C. He found nothing there. However, someone did discover a memorandum in one of Cyrus’ files when they searched his summer capital, Ecbatana (modern Hamadan). According to the Greek historian Xenophon, Cyrus lived in Babylon during the winter, in Susa during the spring, and in Ecbatana in the summer. [Note: Xenophon, 8:6:22.] This memorandum was not the same as the edict (cf. Ezr 1:2-4). Nonetheless, it confirmed the edict and provided instructions for the royal treasurer, making a way for him to implement the edict.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
7
NEW DIFFICULTIES MET IN A NEW SPIRIT
Ezr 5:3-17; Ezr 6:1-5
IT is in keeping with the character of his story of the returned Jews throughout, that no sooner has the chronicler let a ray of sunshine fall on his page-in his brief notice of the inspiriting mission of the two prophets-than he is compelled to plunge his narrative again into gloom. But he shows that there was now a new spirit in the Jews, so that they were prepared to meet opposition in a more manly fashion. If their jealous neighbours had been able to paralyse their efforts for years, it was only to be expected that a revival of energy in Jerusalem should provoke an increase of antagonism abroad, and doubtless the Jews were prepared for this. Still it was not a little alarming to learn that the infection of the anti-Jewish temper had spread over a wide area. The original opposition had come from the Samaritans. But in this later time the Jews were questioned by the Satrap of the whole district east of the Euphrates-“the governor beyond the river,” {Ezr 5:3} as the chronicler styles him, describing his territory as it would be regarded officially from the standpoint of Babylon. His Aramaic name, Tattenai, shows that he was not a Persian, but a native Syrian, appointed to his own province, according to the Persian custom. This man and one Shethar-bozenai, whom we may assume to be his secretary, must have been approached by the colonists in such a way that their suspicions were roused. Their action was at first only just and reasonable. They asked the Jews to state on what authority they were rebuilding the temple with its massive walls. In the Hebrew Bible the answer of the Jews is so peculiar as to suggest a corruption of the text. It is in the first person plural-“Then said we unto them,” etc. {Ezr 5:4} In the Septuagint the third person is substituted” Then said they,” etc., and this rendering is followed in the Syriac and Arabic versions. It would require a very slight alteration in the Hebrew text. The Old Testament Revisers have retained the first person-setting the alternative reading in the margin. If we keep to the Hebrew text as it stands, we must conclude that we have here a fragment from some contemporary writer which the chronicler has transcribed literally. But then it seems confusing. Some have shaped the sentence into a direct statement, so that in reply to the inquiry for their authority the Jews give the names of the builders. How is this an answer? Possibly the name of Zerubbabel, who had been appointed governor of Jerusalem by Cyrus, could be quoted as an authority. And yet the weakness of his position was so evident that very little would be gained in this way, for it would be the right of the Satrap to inquire into the conduct of the local governor. If, however, we read the sentence in the third person, it will contain a further question from the Satrap and his secretary, inquiring for the names of the leaders in the work at Jerusalem. Such an inquiry threatened danger to the feeble Zerubbabel.
The seriousness of the situation is recognised by the grateful comment of the chronicler, who here remarks that “the eye of their God was upon the elders of the Jews.” {Ezr 5:5} It is the peculiarity of even the driest records of Scripture that the writers are always ready to detect the presence of God in history. This justifies us in describing the Biblical narratives as “sacred history,” in contrast to the so-called “secular history” of such authors as Herodotus and Livy. The narrow conception of the difference is to think that God was with the Jews, while He left the Greeks and Romans and the whole Gentile world to their fate without any recognition or interference on His part. Such a view is most dishonouring to God, who is thus regarded as no better than a tribal divinity, and not as the Lord of heaven and earth. It is directly contradicted by the Old Testament historians, for they repeatedly refer to the influence of God on great world monarchies. No doubt a claim to the Divine graciousness as the peculiar privilege of Israel is to be seen in the Old Testament. As far as this was perverted into a selfish desire to confine the blessings of God to the Jews, it was vigorously rebuked in the Book of Jonah. Still it is indisputable that those who truly sought Gods grace, acknowledged His authority, and obeyed His will, must have enjoyed privileges which such of the heathen as St. Paul describes in the first chapter of his Epistle to the Romans could not share. Thus the chronicler writes as though the leaders of the Jews in their difficulties were the special objects of the Divine notice. The eye of God was on them, distinctively. God is spoken of as their God. They were men who knew, trusted, and honoured God, and at the present moment they were loyally carrying out the direction of Gods prophets. All this is special. Nevertheless, it remains true that the chief characteristic of Biblical history is its recognition of the presence of God in the affairs of mankind generally, and this applies to all nations, although it is most marked among those nations in which God is known and obeyed.
The peculiar form of Providence which is brought before us in the present instance is the Divine observation. It is difficult to believe that, just as the earth is visible to the stars throughout the day while the stars are invisible to the earth, we are always seen by God although we never see Him. When circumstances are adverse-and these circumstances are only too visible – it is hard not to doubt that God is still watching all that happens to us, because although we cry out in our agony no answer breaks the awful silence and no hand comes out of the clouds to hold us up. It seems as though our words were lost in the void. But that is only the impression of the moment. If we read history with the large vision of the Hebrew chronicler, can we fail to perceive that this is not a God-deserted world? In the details His presence may not be discerned, but when we stand back from the canvas and survey the whole picture, it flashes upon us like a sunbeam spread over the whole landscape. Many a man can recognise the same happy truth in the course of his own life as he looks back over a wide stretch of it, although while he was passing through his perplexing experience the thicket of difficulties intercepted his vision of the heavenly light.
Now it is a most painful result of unbelief and cowardice working on the consciousness of guilt lurking in the breast of every sinful man, that the “eye of God” has become an object of terror to the imagination of to many people. Poor Hagars exclamation of joy and gratitude has been sadly misapprehended. Discovering to her amazement that she is not alone in the wilderness, the friendless, heart-broken slave-girl looks up through her tears with a smile of sudden joy on her face, and exclaims, “Thou God seest me!” {Gen 16:13} And yet her happy words have been held over terrified children as a menace! That is a false thought of God which makes any of His children shrink from His presence, except they are foul and leprous with sin, and even then their only refuge is, as St. Augustine found, to come to the very God against whom they have sinned. We need not fear lest some day God may make a miserable discovery about us. He knows the worst, already. Then it is a ground of hope that while He sees all the evil in us God still loves His children-that He does not love us, as it were, under a misapprehension. Our Lords teaching on the subject of the Divine observation is wholly reassuring. Not a sparrow falls to the ground without our Fathers notice, the very hairs of our head are all numbered, and the exhortation based on these facts is not “Beware of the all-seeing Eye!” but “Fear not.” {Luk 12:7}
The limitation of the chroniclers remark is significant. He speaks of the eye of God, not of Gods mighty hand, nor of His outstretched arm. It was not yet the time for action; but God was watching the course of events. Or if God was acting, His procedure was so secret that no one could perceive it. Meanwhile it was enough to know that God was observing everything that was transpiring. He could not be thought of as an Epicurean divinity, surveying the agony and tragedy of human life with a stony gaze of supercilious indifference, as the proud patrician looks down on the misery of the dim multitude. For God to see is for God to care; and for God to care is for God to help. But this simple statement of the Divine observation maintains a reserve as to the method of the action of God, and it is perhaps the best way of describing Providence so that it shall not appear to come into collision with the free will of man.
The chronicler distinctly associates the Divine observation with the continuance of the Jews in their work. Because the eye of God was on them their enemies could not cause them to cease until the matter had been referred to Darius and his answer received. This may be explained by some unrecorded juncture of circumstances which arrested the action of the enemies of Israel; by the overruling Providence according to which the Satrap was led to perceive that it would not be wise or just for him to act until he had orders from the king; or by the new zeal with which the two prophets had inspired the Jews, so that they took up a bold position in the calm confidence that God was with them. Account for it as we may, we see that in the present case the Jews were not hindered in their work. It is enough for faith to perceive the result of the Divine care without discovering the process.
The letter of the Satrap and his secretary embodies the reply of the Jews to the official inquiries, and that reply clearly and boldly sets forth their position. One or two points in it call for passing notice.
In the first place, the Jews describe themselves as “servants of the God of heaven and earth.” Thus they start by mentioning their religious status, and not any facts about their race or nation. This was wise, and calculated to disarm suspicion as to their motives; and it was strictly true, for the Jews were engaged in a distinctly religious work. Then the way in which they describe their God is significant. They do not use the national name “Jehovah.” That would serve no good purpose with men who did not know or acknowledge their special faith. They say nothing to localise and limit their idea of God. To build the temple of a tribal god would be to further the ends of the tribe, and this the jealous neighbours of the Jews supposed they were doing. By the larger title the Jews lift their work out of all connection with petty personal ends. In doing so they confess their true faith. These Jews of the return were pure monotheists. They believed that there was one God who ruled over heaven and earth.
In the second place, with just a touch of national pride, pathetic under the circumstances, they remind the Persians that their nation has seen better days, and that they are rebuilding the temple which a great king has set up. Thus, while they would appeal to the generosity of the authorities, they would claim their respect, with the dignity of men who know they have a great history. In view of this the next statement is most striking. Reciting the piteous story of the overthrow of their nation, the destruction of their temple, and the captivity of their fathers, the Jews ascribe it all to their national sins. The prophets had long ago discerned the connection of cause and effect in these matters. But while it was only the subject of prediction, the proud people indignantly rejected the prophetic view. Since then their eyes had been opened by the painful purging of dire national calamities. One great proof that the nation had profited by the fiery ordeal of the captivity is that it now humbly acknowledged the sins which had brought it into the furnace. Trouble is illuminating. While it humbles men, it opens their eyes. It is better to see clearly in a lowly place than to walk blindfold on perilous heights.
After this explanatory preamble, the Jews appeal to the edict of Cyrus, and describe their subsequent conduct as a direct act of obedience to that edict. Thus they plead their cause as loyal subjects of the Persian empire. In consequence of this appeal the Satrap and his secretary request the king to order a search to be made for the edict, and to reply according to his pleasure.
The chronicler then proceeds to relate how the search was prosecuted, first among the royal archives at Babylon-in “the house of books.” {Ezr 6:1} One of Mr. Layards most valuable discoveries was that of a set of chambers in a palace at Koyunjik, the whole of the floor of which was covered more than a foot deep with terra-cotta tablets inscribed with public records. A similar collection has been recently found in the neighbourhood of Babylon. In some such record-house the search for the edict of Cyrus was made. But the cylinder or tablet on which it was written could not be found. The searchers then turned their attention to the roll-chamber at the winter palace of Ecbatana, and there a parchment or papyrus copy of the edict was discovered.
One of the items of this edict as it is now given is somewhat surprising, for it was not named in the earlier account in the first chapter of the Book of Ezra. This is a description of the dimensions of the temple which was to be built at Jerusalem. It must have been not a little humiliating to the Jews to have to take these measurements from a foreign sovereign, a heathen, a polytheist. Possibly, however, they had been first supplied to the king by the Jews, so that the builders might have the more explicit permission for what they were about to undertake. On the other hand, it may be that we have here the outside dimensions, beyond which the Jews were not permitted to go, and that the figures represent a limit for their ambitions. In either case the appearance of the details in the decree at all gives us a vivid conception of the thoroughness of the Persian autocracy, and of the perfect subjection of the Jews to Cyrus.
Some difficulty has been felt in interpreting the figures because they seem to point to a larger building than Solomons temple. The height is given at sixty cubits, and the breadth at the same measurement. But Solomons temple was only thirty cubits high, and its total breadth, with its side-chambers, was not more than forty cubits. {1Ki 6:2} When we consider the comparative poverty of the returned Jews, the difficulties under which they laboured, the disappointment of the old men who had seen the former building, and the short time within which the work was finished-only four years-{Ezr 4:24; Ezr 5:15} it is difficult to believe that it was more than double the size of the glorious fabric for which David collected materials, on which Solomon lavished the best resources of his kingdom, and which even then took many more years in building. Perhaps the height includes the terrace on which the temple was built, and the breadth of the temple adjuncts. Perhaps the temple never attained the dimensions authorised by the edict. But even if the full size were reached, the building would not have approached the size of the stupendous temples of the great ancient empires. Apart from its courts Solomons temple was certainly a small building. It was not the size, but the splendour of that famous fabric that led to its being regarded with so much admiration and pride.
The most remarkable architectural feature of all these ancient temples was the enormous magnitude of the stones with which they were built. At the present day the visitor to Jerusalem gazes with wonder at huge blocks, all carefully chiselled and accurately fitted together, where parts of the old foundations may still be discerned. The narrative in Ezra makes several references to the great stones-“stones of rolling” {Ezr 5:8} it calls them, because they could only be moved on rollers. Even the edict mentions “three rows of great stones,” together with “a row of new timber,” {Ezr 6:4} -an obscure phrase, which perhaps means that the walls were to be of the thickness of three stones, while the timber formed an inner pannelling; or that there were to be three storeys of stone and one of wood; or yet another possibility, that on three tiers of stone a tier of wood was to be laid. In the construction of the inner court of Solomons temple this third method seems to have been followed, for we read, “And he built the. inner court with three rows of hewn stone and a row of cedar beams.” {1Ki 6:36} However we regard it-and the plan is confusing and a matter of much discussion-the impression is one of massive strength. The jealous observers noted especially the building of “the wall” of the temple. {Ezr 5:9} So solid a piece of work might be turned into a fortification. But no such end seems to have been contemplated by the Jews. They built solidly because they wished their work to stand. It was to be no temporary tabernacle, but a permanent temple designed to endure to posterity. We are struck with the massive character of the Roman remains in Britain, which show that when the great world conquerors took possession of our island they settled down in it and regarded it as a permanent property. The same grand consciousness of permanence must have been in the minds of the brave builders who planted this solid structure at Jerusalem in the midst of troubles and threatenings of disaster. Today, when we look at the stupendous Phoenician and Jewish architecture of Syria, we are, struck with admiration at the patience, the perseverance, the industry, the thoroughness, the largeness of idea that characterised the work of these old-world builders. Surely it must have been the outcome of a similar tone and temper of mind. The modern mind may be more nimble, as the modern work is more expeditious. But for steadfastness of purpose the races that wrought so patiently at great enduring works seem to have excelled anything we can attain. And yet here and there a similar characteristic is observable-as, for example, in the self-restraint and continuous toil of Charles Darwin, when he collected facts for twenty years before he published the book which embodied the conclusion he had drawn from his wide induction.
The solid character of the temple-building is further suggestive, because the work was all done for the service of God. Such work should never be hasty, because God has the leisure of eternity in which to inspect it. It is labour lost to make it superficial and showy without any real strength, because God sees behind all pretences. Moreover, the fire will try every mans work of what sort it is. We grow impatient of toil; we weary for quick results; we forget that in building the spiritual temple strength to endure the shocks of temptation and to outlast the decay of time is more valued by God than the gourd-like display which is the sensation of the hour, only to perish as quickly as it has sprung up.