Exegetical and Hermeneutical Commentary of Ezra 6:13
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.
13 18. Darius’s decree executed: ( a) The Temple completed, (14, 15), ( b) duly consecrated and dedicated (16 18)
13. according to that which Darius the king had sent ] R.V. because that. R.V. marg. ‘ because of that which ’. The A.V. fails to give the meaning of the original. The rendering of the R.V. margin seems preferable. The prompt action of the governor was the result not so much of the king’s sending (for in any case an answer to the governor’s question was expected) as of the emphatic command contained in the royal letter. In the face of this explicit order, steps were at once taken.
so they did speedily ] R.V. did accordingly with all diligence. See Ezr 6:8 ; Ezr 6:12, Ezr 5:8. We have no reason to suppose that Tattenai himself was ill-disposed against the Jews. His letter to the king (Ezr 5:6, &c.) may have been due to Samaritan representations. But once acquainted with the facts and informed of the king’s wishes, he had no ill-will against an insignificant Jewish settlement at Jerusalem.
Fuente: The Cambridge Bible for Schools and Colleges
13-15. Then Tatnai . . . didspeedilyA concurrence of favorable events is mentioned asaccelerating the restoration of the temple and infusing a new spiritand energy into the workmen, who now labored with unabating assiduitytill it was brought to a completion. Its foundation was laid inApril, 536 B.C. (Ezr3:8-10), and it was completed on February 21, 515 B.C.,being twenty-one years after it was begun [LIGHTFOOT].
Ezr6:16-18. FEASTS OF THEDEDICATION.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then Tatnai, governor on this side the river, Shetharboznai, and their companions,…. Having received and read the above letter:
according to that which Darius the king had sent, so they did speedily; acquainted the Jews with what the king had written; were so far from hindering the work going forward, that they encouraged it; and made disbursements to them out of the king’s tribute, and furnished them with everything necessary for sacrifice: and this they did immediately, without delay.
Fuente: John Gill’s Exposition of the Entire Bible
The execution of the royal decree, the completion of the building, and the dedication of the new temple. – Ezr 6:13 Tatnai and his associate diligently executed the commands of Darius. “Because Darius the king sent (i.e., despatched to them the letter, whose contents have just been given, Ezr 6:6), they speedily acted accordingly in the manner stated” ( ).
Ezr 6:14 The elders of the Jews, moreover, built, and they prospered through the prophesying of Haggai and Zechariah, who thereby effected the resumption of the work, and promised them success. is used of the rule by which, or manner in which anything is done. “They built and finished (the building) according to the commandment of the God of Israel, and according to the command of Cyrus, Darius, and Artachshasta, kings of Persia.” The naming of Artachshasta presents some difficulty; for since it is impossible to conceive that a predecessor of Darius is intended by a name which follows the name of that monarch, none but Artaxerxes Longimanus can be meant, and he did not reign till long after the completion of the temple. Cleric. and J. H. Mich. explain the mention of his name by the consideration that Artaxerxes, by his edict (Ezr 7:15, Ezr 7:21), contributed to the maintenance, though not to the building, of the temple.
(Note: “ Nam etsi ,” remarks Calovius in J. H. Mich., adnotatt. uber. ad h. l., “ non ad structuram templi conduxerit proprie edictum Artaxerxis, quae Darii secundo anno incepta et sexto absoluta fuit , Ezr 6:15 ad ornamenta tamen et additamenta eam spectasse dubium non est: quae ab ipso, ceu rege post Cyrum et Darium erga Judaeos Persarum omnium benignissimo, profecta hic celebratur .” Similarly but more briefly explained by Clericus.)
It may in this instance be questionable whether the name was added by the author of the Chaldee section, or by Ezra when he introduced this into his book. We believe the latter to be the correct view, because the Chaldee section, to judge by the , Ezr 5:4, was composed by one who lived contemporaneously with the building of the temple, while from the date of the completion of the temple to the seventh year of Artaxerxes fifty-seven years elapsed.
Ezr 6:15 And this house was finished on the third day of the month Adar (the twelfth month), which is the sixth year of the reign of King Darius. , according to the Keri , with the dropped, is the Shaphel of , to bring a thing to an end, to finish it. The form is not a participle pass. formed from the Shaphel (Gesen.), for this would be , but a Hebraized passive form of the Shaphel in the meaning of the Targumistic Ishtaphal, like , Dan 3:13, and , Dan 6:18, with the active , Dan 6:17. In the Targums has mostly an active, and only in a few passages the intransitive meaning, to end, to be at the end; comp. Levy, chald. Wrterbuch, s.v.
(Note: Instead of the “ third day,” which the lxx also has, in accordance with the Hebrew text, 1 Esdr. 7:5 gives the three-and-twentieth day of the month Adar, – a statement which Bertheau arbitrarily insists upon regarding as the original reading, because “the view that the compiler altered the third into the twenty-third day, because it seemed to him more fitting to assume an eight days’ celebration of the dedication (comp. 1Ki 8:60; 2Ch 29:18), and to fill up therewith also the eight last days of the year, is rather far-fetched.” Such a view, however, would be entirely consistent with the whole spirit of 1 Esdras.)
Ezr 6:16-17 The sons of Israel, more exactly the priests and the Levites, and the rest of the sons of the captivity, kept the dedication of this house of God with joy. = the Hebrew , to celebrate the dedication (2Ch 7:9). , Hebrew ; see Neh 8:10. They brought for the dedication a hundred bullocks, two hundred rams, four hundred lambs as burnt-offerings, and twelve he-goats for a sin-offering for all Israel, according to the number of the tribes of 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., Jer 31:27.), not, as older expositors thought, because certain families of the ten tribes, who had before settled in Judah, were also among those who returned (J. H. Mich. ad h. l.).
Ezr 6:18 At the same time, the priests and Levites were appointed, according to their classes and divisions, to the service of the temple, that they might henceforth fulfil their office, each class in its week ( 2Ch 23:4; 2Ki 11:9). corresponds with the Hebrew , Ezr 3:8, and elsewhere. As Bertheau justly remarks, “The services of public worship, which after the completion of the temple were to be performed by the priests and Levites, according to ancient ordinance, are here spoken of.” With these words the Chaldee section closes.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Completion of the Second Temple. | B. C. 516. |
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 Artaxerxes king of Persia. 15 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. 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, 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, 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. 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 unto them, to strengthen their hands in the work of the house of God, the God of Israel.
Here we have, I. The Jews’ enemies made their friends. When they received this order from the king they came with as much haste to encourage and assist the work as their predecessors had done to put a stop to it, ch. iv. 23. What the king ordered they did, and, because they would not be thought to do it with reluctance, they did it speedily, v. 13. The king’s moderation made them, contrary to their own inclination, moderate too.
II. The building of the temple carried on, and finished in a little time, Ezr 6:14; Ezr 6:15. Now the elders of the Jews built with cheerfulness. For aught I know, the elders themselves laboured at it with their own hands; and, if they did, it was no disparagement to their eldership, but an encouragement to the other workmen. 1. They found themselves bound to it by the commandment of the God of Israel, who had given them power that they might use it in his service. 2. They found themselves shamed into it by the commandment of the heathen kings, Cyrus formerly, Darius now, and Artaxerxes some time after. Can the elders of the Jews be remiss in this good work when these foreign princes appear so warm in it? Shall native Israelites grudge their pains and care about this building when strangers grudge not to be at the expense of it? 3. They found themselves encouraged in it by the prophesying of Haggai and Zechariah, who, it is likely, represented to them (as bishop Patrick suggests) the wonderful goodness of God in inclining the heart of the king of Persia to favour them thus. And now the work went on so prosperously that, in four hears’ time, it was brought to perfection. As for God, his work is perfect. The gospel church, that spiritual temple, is long in the building, but it will be finished at last, when the mystical body is completed. Every believer is a living temple, building up himself in his most holy faith. Much opposition is given to this work by Satan and our own corruptions. We trifle, and proceed in it with many stops and pauses; but he that has begun the good work will see it performed, and will bring forth judgment unto victory. Spirits of just men will be made perfect.
III. The dedication of the temple. When it was built, being designed only for sacred uses, they showed by an example how it should be used, which (says bishop Patrick) is the proper sense of the word dedicate. They entered upon it with solemnity and probably with a public declaration of the separating of it from common uses and the surrender of it to the honour of God, to be employed in his worship. 1. The persons employed in this service were not only the priests and Levites who officiated, but the children of Israel, some of each of the twelve tribes, though Judah and Benjamin were the chief, and the rest of the children of the captivity or transportation, which intimates that there were many besides the children of Israel, of other nations, who transported themselves with them, and became proselytes to their religion, unless we read it, even the remnant of the children of the captivity, and then, we may suppose, notice is hereby taken of their mean and afflicted condition, because the consideration of that helped to make them devout and serious in this and other religious exercises. A sad change! The children of Israel have become children of the captivity, and there appears but a remnant of them, according to that prediction (Isa. vii. 3), Shear-jashub–The remnant shall return. 2. The sacrifices that were offered upon this occasion were bullocks, rams, and lambs (v. 17), for burnt-offerings and peace-offerings; not to be compared, in number, with what had been offered at the dedication of Solomon’s temple, but, being according to their present ability, they were accepted, for, after a great trial of affliction, the abundance of their joy, and their deep poverty, abounded to the riches of their liberality, 2 Cor. viii. 2. These hundreds were more to them than Solomon’s thousands were to him. But, besides these, they offered twelve he-goats for sin-offerings, one for every tribe, to make atonement for their sins, which they looked upon as necessary in order to the acceptance of their services. Thus, by getting iniquity taken away, they would free themselves from that which had been the sting of their late troubles, and which, if not removed, would be a worm at the root of their present comforts. 3. This service was performed with joy. They were all glad to see the temple built and the concerns of it in so good a posture. Let us learn to welcome holy ordinances with joy and attend on them with pleasure. Let us serve the Lord with gladness. Whatever we dedicate to God, let it be done with joy that he will please to accept of it. 4. When they dedicated the house they settled the household. Small comfort could they have in the temple without the temple service, and therefore they set the priests in their divisions and the Levites in their courses, v. 18. Having set up the worship of God in this dedication, they took care to keep it up, and made the book of Moses their rule, to which they had an eye in this establishment. 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.
IV. The celebration of the passover in the newly-erected temple. Now that they were newly delivered out of their bondage in Babylon it was seasonable to commemorate their deliverance out of their bondage in Egypt. Fresh mercies should put us in mind of former mercies. We may suppose that they had kept the passover, after a sort, every year since their return, for they had an altar and a tabernacle. But they were liable to frequent disturbances from their enemies, were straitened for room, and had not conveniences about them, so that they could not do it with due solemnity till the temple was built; and now they made a joyful festival of it, it falling out in the next month after the temple was finished and dedicated, v. 19. Notice is here taken, 1. Of the purity of the priests and Levites that killed the passover, v. 20. In Hezekiah’s time the priests were many of them under blame for not purifying themselves. But now it is observed, to their praise, that they were purified together, as one man (so the word is); they were unanimous both in their resolutions and in their endeavours to make and keep themselves ceremonially clean for this solemnity; they joined together in their preparations, that they might help one another, so that all of them were pure, to a man. The purity of ministers adds much to the beauty of their ministrations; so does their unity. 2. Of the proselytes that communicated with them in this ordinance: All such as had separated themselves unto them, had left their country and the superstitions of it and cast in their lot with the Israel of God, and had turned from the filthiness of the heathen of the land, both their idolatries and immoralities, to seek the Lord God of Israel as their God, did eat the passover. See how the proselytes, the converts, are described. They separated themselves from the filthiness of sin and fellowship with sinners, joined themselves with the Israel of God in conformity and communion, and set themselves to seek the God of Israel; and those that do so in sincerity, though strangers and foreigners, are welcome to eat of the gospel feast, as fellow-citizens with the saints and of the household of God. 3. Of the great pleasure and satisfaction wherewith they kept the feast of unleavened bread, v. 22. The Lord had made them joyful, had given them both cause to rejoice and hearts to rejoice. It was now about twenty years since the foundation of this temple was laid, and we may suppose the old men that then wept at the remembrance of the first temple were most of them dead by this time, so that now there were no tears mingled with their joys. Those that are, upon good grounds, joyful, have therefore reason to be thankful, because it is God that makes them to rejoice. He is the fountain whence all the streams of our joy flow. God has promised to all those who take hold of his covenant that he will make them joyful in his house of prayer. The particular occasion they had for joy at this time was that God had turned the heart of the emperor to them, to strengthen their hands. If those that have been, or who we feared would have been, against us, prove to be for us, we may rejoice in it as a token for good, that our ways please the Lord (Prov. xvi. 7), and he must have the glory of it.
Fuente: Matthew Henry’s Whole Bible Commentary
Temple Completed Verses 13-18
Tatnai and his fellow officers acted with the urgency required by the decree of Darius. And why would they not, with the awful penalty for failure attached to it? Thus outside interference with the building was curbed, and internal encouragement was continued, through the preaching of the prophets Haggai and Zechariah. It was built in accord with the original proclamation of Cyrus issued more than fifteen years earlier, and with the most recent decree of Darius. The reference to Artaxerxes, also in verse 14, is probably not pertaining to the king so called in Ezr 4:7, but rather to the Artaxerxes of Ezra’s time (Ezr 7:1 ff), under whom Ezra completed the organization of the temple service. Since Ezra probably wrote the book, he may well have added the name of Artaxerxes, who permitted his return to Jerusalem.
The reconstructed temple was completed in the third month (about June of the modern calendar), in the sixth year of Darius’ reign. This would mean the Jews completed the work about four years after it was recommenced (see Ezr 4:24). It was celebrated with great joy on the part of priests, Levites and everyone concerned. A great number of sacrifices were offered, though not as many as were offered at the dedication of the first temple, in the time of Solomon, when tens of thousands of animals were sacrificed (1Ki 8:62 ff). The small remnant of Jews contributed a total of seven hundred animals only, but this may have been proportionately as great as was that of the first temple. In addition twelve goats were offered for sin offering one for each of the twelve tribes of Israel. The priests functioned in their regular divisions and the Levites in their courses, as specified in the law of Moses. In all ages the Lord desires decency and order in His worship (1Co 14:40).
Fuente: Garner-Howes Baptist Commentary
3. The completion of the building, and its dedication
TEXT, Ezr. 6:13-18
13
Then Tattenai, the governor of the province beyond the River, Shethar-bozenai, and their colleagues carried out the decree with all diligence, just as King Darius had sent.
14
And the elders of the Jews were successful in building through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they finished building according to the command of the God of Israel and the decree of Cyrus, Darius, and Artaxerxes king of Persia.
15
And this temple was completed on the third day of the month Adar; it was the sixth year of the reign of King Darius.
16
And the sons of Israel, the priests, the Levites, and the rest of the exiles, celebrated the dedication of this house of God with joy.
17
And they offered for the dedication of this temple of God 100 bulls, 200 rams, 400 lambs, and as a sin offering for all Israel 12 male goats, corresponding to the number of tribes of Israel.
18
Then they appointed the priests to their divisions and the Levites in their orders for the service of God in Jerusalem, as it is written in the book of Moses.
COMMENT
Ezr. 6:13 shows the result which Darius decree had made: it was meticulously obeyed.
Ezr. 6:14, like the dedication plate on a new post office, lists all the people responsible for the construction, from the God of Israel who commanded it, through three administrations of kings, two prophets, Israels governor and high priest, and down to the elders. The name of Artaxerxes raises questions. Surely this is not the Artaxerxes of Ezr. 4:7; Ezr. 4:23, who held up construction!
One alternative is to see a reference to the Artaxerxes of the next chapter (Ezr. 7:12; Ezr. 7:21), whose cooperation gave life to the ceremonies in the new building. So Ezra may include him here because the restoration would have been incomplete without his contribution.
Another possibility is that all three names may be different titles for Darius.[39][39] Anchor Bible, p. 50.
But the first idea is not impossible; it was a fact of history that a part of the construction had taken place during his rule, before he blocked its continuation. His being mentioned out of sequence and placed last may be just as an afterthought, suggesting his little importance to the project.
Ezr. 6:15 gives the date for its completion. Adar would be the twelfth month, about our February-March. Construction has occupied four and a half years.
In Ezr. 6:16 the description of the dedication begins. There are no tears as in Ezr. 3:12 : only joy. Dedications after extensive repairs had also been conducted by Josiah (2Ch. 30:17) and Hezekiah (2Ch. 35:11).
Ezr. 6:17 describes two kinds of sacrifice. The one for dedication would be the burnt offering (Leviticus 1), in which all of the edible meat of the animals would be consumed in fire, thus representing total consecration. This offering was always appropriate at dedication services.
The other, the sin offering, would be appropriate as they draw the curtain over the long years of suffering in exile because of their sins, as they celebrate Gods forgiveness. We cant help noticing the number twelve, a goat for each of the tribes of Israel (cf. Numbers 7). Again it is obvious that they regarded themselves as the remnant of all the tribes. It was an appropriate gesture, for this was the first time in almost four centuries, since the division of the nation under Rehoboam and Jeroboam, that all Israel had been able to worship together in one temple.
Admittedly, Elijah had called attention to the twelve tribes which had received Gods word, when he built his altar of twelve stones. (1Ki. 18:31). And some seventy-eight years before the incident recorded here, Israel had rejoiced together (Ezr. 3:1-3; Ezr. 3:11). But in neither case were they worshiping in a temple.
The 100 bulls, 200 rams, and 400 lambs (total 700) of the burnt offering may be contrasted by Solomons 22,000 oxen and 120,000 sheep (total, 144,000) in 1Ki. 8:63.
Also, there was no mention of fire descending from heaven, as at Solomons dedication service (2Ch. 7:1-2). But the people may have reflected on encouraging words from Haggai (Ezr. 2:9) that the temple would be more glorious in the future than it had ever been in the past.
Ezr. 6:18 witnesses the reinstatement of the priests and Levites to their duties in the House of God, as specified by Moses (Num. 3:6; Num. 3:10; Num. 8:9).
With Ezr. 6:18, this Aramaic portion of Ezra ends.
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
THE TEMPLE FINISHED AND DEDICATED, Ezr 6:13-18.
14. Prospered through the prophesying of Haggai and Zechariah The extant writings of these prophets give evidence that the Jews needed continual prompting and encouraging in their work, for they had been so long in building that many had become fainthearted and discouraged.
The commandment of God Given by the prophets. Compare Hag 1:1; Hag 1:12.
Commandment of Cyrus, and Darius, and Artaxerxes The mention of Artaxerxes is evidently a prolepsis here, for he can be no other than the Artaxerxes of Ezr 7:1, (compare Ezr 6:12; Ezr 6:21-22,) who is generally allowed to be identical with Artaxerxes Longimanus, the son and successor of Xerxes. But because he so greatly assisted Ezra in matters pertaining to the house of God, (Ezr 7:21-27,) it was quite natural for the compiler of this book, who was doubtless Ezra himself, to mention him in this connexion.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Decree Is Carried Out And The Work On The Temple Is Completed Accompanied By Due Ceremony ( Ezr 6:13-18 ).
Ezr 6:13
‘Then Tattenai, the governor of Beyond the River, Shethar-bozenai, and their companions, because Darius the king had sent, did accordingly with all diligence.’
The carrying out of the decree is summarised in one verse. Because Darius had sent his decree, Tattenai and his associates, responded with due diligence and fulfilled all that was required.
Ezr 6:14
‘And the elders of the Jews built and prospered, through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they built and finished it, according to the commandment of the God of Israel, and according to the decree of Cyrus, and Darius, and Artaxerxes king of Persia.’
And the consequence was that the elders of the Jews both built and prospered (succeeded admirably) as a result of the prophesying of Haggai and Zechariah. The writer concludes where he began (Ezr 5:1). In the end the construction of the Temple was the result of the activities of God’s prophets, and the commandment of God, whatever assistance might have been given by the Persians. However, that was not to be overlooked, and so he concludes with the fact that it was ‘in accordance with the decree of Cyrus, and Darius, and Artaxerxes king of Persia.’ All three therefore worked in harmony, the prophets of God, the God of Israel Himself, and the kings of Persia. God was in control.
At first sight the mention of Artaxerxes might appear unusual. It was Cyrus and Darius who had made the decrees that were carried out. But it was Artaxerxes who made the decree (Ezr 7:13) which resulted in Ezra himself arriving in Jerusalem, with further provision for the Temple (Ezr 7:15-23; Ezr 8:24-30), establishing the Law of Moses (Ezr 7:25; compare Ezr 7:1; Ezr 7:6; Ezr 7:10). The writer rightly saw that as the seal on the building of the Temple. Indeed, if it was Ezra who collected together the information in 1-6 and wrote it down, we can perfectly understand why he would want to include mention of his patron and his generosity to the Temple. The order in which the names of the kings are written makes quite clear that the writer knew that Artaxerxes came subsequent to Cyrus and Darius.
Ezr 6:15
‘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 building of the house was finally completed on the third day of the month of Adar, in the sixth year of the reign of Darius. Adar was the twelfth month (roughly February/March). The date was presumably on record (it was from the point of view of the Jews a world shaking event), and may well have been engraved on the stones of the Temple. The sixth year of Darius was 516 BC. So the Temple had taken four and a half years in building, commencing from the first preaching of Haggai (Hag 1:1), a remarkable achievement.
Some have sought to see in this event the end of the ‘seventy years’ of Jer 25:12 (destruction of the Temple 587 BC to restoration of the Temple 516 BC) but that was not what Jeremiah said. He was speaking of the destruction of the Babylonian empire. The seventy years was a divinely perfect round number. But if it is to be applied ‘literally’ it is far more likely that it was referring to the length of the rule of the Babylonian empire over ‘the nations’ including Judah, viz c.605 BC to 539 BC.
Ezr 6:16
‘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.’
At the completion of the Temple, a symbol to them that YHWH’s rule was once again firmly established over them, the ‘children of Israel’ (compare Ezr 3:1; and see Ezr 2:2), who consisted of the priests, the Levites and the rest of the former exiles, observed the day of the dedication of the Temple as a holy day, a day of great joy. YHWH once again ruled in His land, over His people. It should be noted that they saw this as the restoration of the whole of Israel. This is made clear in the next verse where sin offerings are offered for the twelve tribes of Israel. For the equivalent of ‘the priests, the Levites and the rest of the people’ compare Ezr 1:5; Ezr 2:70; Ezr 3:8; Ezr 7:7-13; Ezr 9:1; Ezr 10:5; Neh 8:13; Neh 10:28; Neh 10:34.
Ezr 6:17
‘And 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.’
The offerings may appear large, but we must remember that they would be used to provide for the feasting of the people. It was to be a time of great celebration. Bullocks, rams and lambs were the regular sacrificial offerings in Israel (see Leviticus 1-7). It will be noted that seven hundred in all are offered, the number of divine perfection intensified. And together with these were offered as a sin offering for ‘all Israel’ (which would probably not be eaten, and would certainly not be eaten by the people) twelve he-goats representing a sin offering for the twelve tribes of Israel. ‘All Israel’ were seen as being present at the dedication.
We can compare how at the dedication of the tabernacle in the days of Moses twelve he-goats were offered as a sin offering (each for one tribe of Israel over a twelve day period), along with twelve he-goats for the dedication of the altar (Num 7:87). The same would be offered by Ezra on behalf of those who returned with him to Jerusalem (Ezr 8:35).
Ezr 6:18
‘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.’
Servicing of ‘the service of God’ which is in Jerusalem in readiness for the coming Passover now being required the priests were separated into their divisions and the Levites into their courses for this very purpose. The idea is that the priests and Levites were set apart for the service of God in the same way as they had been by Moses.
The Hebrew equivalent of ‘divisions’ only occurs once in 2Ch 35:5 where it refers to the ‘the divisions of the fathers’ houses’ to which groups of Levites would be allocated in preparation for the Passover under king Josiah. Its application to the priests is therefore unique in Scripture. The Levites were ‘set in their courses’, that is, in their families, by David in 1Ch 23:6 ff. Moses had done the same thing with the Levites in Num 3:6-9; Num 3:15-39; Num 4:1-49.
‘As it is written in the book of Moses’. This mainly has in mind the ‘setting — for the service of God’ (and explains the unusual phrase). The new service of God being required the priests and Levites were ‘set for’ it as they had been in the book of Moses. The Levites were set apart ‘to do their service in the Tent of Meeting’ in Num 8:19; Num 8:22. They were separated into their courses for their specific tasks in Num 3:6-9; Num 3:15-39; Num 4:1-49. Moses separated the priests to ‘minister in the priests office’ in Exo 28:1; Exo 29:1. He spoke to the priests of ‘your service in the Tent of Meeting’ in Num 18:31. The tasks of the priests were also allocated in Num 4:16; Num 4:28; Num 4:33. Thus in a more refined way they were now doing the same thing.
Some suggest that ‘house’ should be ‘restored’ here reading ‘for the service of the house of God in Jerusalem’, but it is not only unnecessary but also takes away somewhat from the pregnant meaning of the phrase. They were appointed to the service of God, not to the service of the Temple, something which in the spiritual thrill of the moment they were fully aware of. And they were so set apart in readiness for the Passover which was to follow.
Fuente: Commentary Series on the Bible by Peter Pett
The Second Temple Dedicated
v. 13. Then Tatnai, governor on this side the river, Shethar-boznai, and their companions, v. 14. And the elders of the Jews builded v. 15. 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. v. 16. And the children of Israel, v. 17. and offered at the dedication of this house of God an hundred bullocks, two hundred rams, four hundred lambs, v. 18. And they set the priests in their divisions, v. 19. And the children of the captivity kept the Passover upon the fourteenth day of the first month, v. 20. For the priests and the Levites were purified together, all of them were pure, v. 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, v. 22. and kept the Feast of Unleavened Bread seven days with joy
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Ezr 6:13
So they did speedily. Tatnai and Shethar-boznai showed no reluctance. They had no enmity against the Jews. Once clearly advertised of the king’s wishes, they carried them out with zeal. The rapid completion of the temple must be in part attributed to their good-will.
Ezr 6:14
And the elders of the Jews builded. See above, Ezr 5:5, Ezr 5:9. Probably the same as “the chief of the fathers” of Ezr 2:68, and Ezr 3:12. While the younger men were those who actually laboured, the elders superintended the work. Zerubbabel and Jeshua are no doubt included among them. And they prospered through the prophesying of Haggai and Zechariah. It can well be understood that Haggai’s earnest exhortations, his warnings, his threats, his sarcastic reproaches (Hag 1:4, Hag 1:9), his prophecies of a coming glory to the house greater than any known previously (Hag 2:9), would rouse the spirit of the people, and make them labour diligently and perseveringly; but the visions of Zechariah seem less calculated to stir popular feeling. Still the knowledge that the angels of God were interesting themselves in the restoration of the temple (Zec 1:9-21; Zec 2:3, etc.), and the many promises that God would “comfort Zion,” and “choose Jerusalem” (Zec 1:17; Zec 2:12; Zec 3:2), and that the temple should assuredly be brought to completion (Zec 1:16; Zec 4:9), helped no doubt to strengthen the hands of Zerubbabel, and to keep up the zeal of the people. According to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. The commandments of Cyrus and of Darius have been set forth by the writer (see Ezr 1:3; Ezr 6:3-5, Ezr 6:7); but nothing has been said as yet of any commandment given by any Artaxerxes to “build” or “finish” the house. On the contrary, the only Arta-xerxes mentioned has been declared to have expressly forbidden the work to proceed (Ezr 4:7-22). The Artaxerxes of that place, moreover, reigned between Cyrus and Darius, whereas this Artaxerxes should, by the position of his name, be one of the successors of Darius. It has been suggested that Xerxes is intended, and that he may have been associated with his father during the building of the temple. But as Xerxes was the son of Atossa, whom Darius did not marry until he had ascended the throne (Herod; 3:88), he cannot have been more than five years old when the temple was finished. Nor was he ever associated on the throne by his father. Xerxes, therefore, cannot be meant. The next king to Xerxes, however, who really bore the name of Artaxerxes was a favourer of the Jews, and did give commandment to “beautify,” and in that sense “finish,” the house of the Lord (see Ezr 7:20, Ezr 7:27). We must suppose, therefore, that he is the person intended. The objection that the name is not spelt the same, but has a samech in one place instead of a schin, is too minute to require consideration. The Persians themselves spelt the name of Artaxerxes in more ways than one.
Ezr 6:15
The house was finished on the third day of the month Adar. Haggai (Hag 1:15) gives the exact day of the recommencement of the work as the twenty-fourth of Elul in Darius’s second year. Ezra here gives the exact day of the completion. From Zerubbabel’s laying of the foundation (Ezr 3:10), the time that had elapsed was twenty-one years. From the recommencement under the inspiriting influence of the two prophets, the time was only four years, five months, and ten days.
Ezr 6:16-18
DEDICATION OF THE SECOND TEMPLE (Ezr 6:16-18). Following the example of Solomon, who had solemnly “dedicated” the first temple (1Ki 8:63), and had offered on the occasion a sacrifice unexampled for its magnitude in the whole of Jewish history (ibid.), Zerubbabel now, under the advice of two prophets, inaugurated the new building with a similar ceremony. In “the day of small things” it was not possible for him to emulate Solomon’s magnificence in respect of the number of victims. Solomon had sacrificed 22,000 oxen and 120,000 sheep. Zerubbabel’s means only enabled him to make an offering of 712 animals, more than half of them lambs. He did, however, according to his ability; and God, who accepts all our endeavours according to that we have, and not according to that we have not, was content to receive graciously the humble offering made to him, and to bless the building thus inaugurated with a glory unknown to the first temple. The Lord himself, the Messenger of the covenant, so long sought by his people, suddenly came to this temple (Mal 3:1)came to it, and frequented it, and taught in it, and gave it a dignity and a majesty far beyond the first temple, which possessed indeed the Shechinah, but was once, and once only, vouchsafed a brief manifestation of the actual Divine presence (2Ch 7:1).
Ezr 6:16
The children of Israel. Again the writer is careful to present the returned exiles to us as “Israel,” and not merely “Judah” (comp. Ezr 2:70; Ezr 3:1, Ezr 3:10, Ezr 3:11; Ezr 4:3; Ezr 5:1). This is especially fitting when he is about to explain why the number of the he-goats offered was twelve (see the next verse). Kept the dedication of this house of God. The primary dedication seems to be glanced at in the words, “the dedication of this house,” an expression repeated in the next verse. It is one of the great objects of Ezra to link the present with the past, the new temple with the old, the restored religion with that of former times.
Ezr 6:17
And offered an hundred bullocks, two hundred rams, four hundred lambs. A poor offering, if it be compared, not alone with Solomon’s (1Ki 8:63), but even with Hezekiah’s (2Ch 30:24), or Josiah’s (2Ch 35:7). Hundreds now take the place of the thousands offered under the old monarchy. A sin offering for all Israel. See comment on Ezr 6:16. We may assume that some of every tribe had returned with Zerubbabel, and that consequently it was possible to regard the re-established people as “Israel” (comp. Neh 11:20; Zec 8:13; Mal 1:1); though, since the great majority were Jews, they were more commonly spoken of as “Judah” (Ezr 4:1, Ezr 4:6, Ezr 4:23; Ezr 5:1, Ezr 5:5; Ezr 6:7, Ezr 6:14; Zec 8:15, etc.). Zerubbabel, desirous of emphasising the nobler and grander view, made this solemn sin offering of twelve he-goats, one for each of the tribes. Ezra acted similarly when he brought the second colony (infra, Ezr 8:35).
Ezr 6:18
They set the priests in their divisions, and the Levites in their courses. The completion of the new temple was naturally followed by an arrangement of the ministers corresponding to that which had been originally made by David, and afterwards adopted by Solomon, for the service of the old temple (see 1Ch 23:6-23; 1Ch 24:1-19). This arrangement was based upon the ordinances of the law with respect to the respective offices of the two orders, as given in the Book of Numbers (Num 3:6-10; Num 8:6-26), and, so far, was according to the writing of the book of Moses. But the “courses” themselves were not established till David’s time.
Ezr 6:19-22
CELEBRATION OF THE PASSOVER IN THE ENSUING MONTH, AND OBSERVANCE OF THE FEAST OF UNLEAVENED BREAD (Ezr 6:19-22). Specially solemn passovers were celebrated on specially solemn occasions; and these received special record at the hands of the sacred writers. Of this kind are the passover celebrated By Hezekiah in the year B.C. 726, recorded in 2Ch 30:1-27; and that celebrated by Josiah in b.c. 624, recorded in 2Ch 35:1-27. Both of these followed upon a cleansing of the temple, and restoration of the temple worship after a period of suspension. Ezra seems to place the passover of b.c. 516 in the same category. It marked the period of the full re-establishment of the regular ordinances of religion, more or less interrupted from the time of the destruction of the temple by Nebuchadnezzar. It terminated the abnormal and commenced the normal condition of things. Perhaps it is to mark this, that Ezra at this point disuses the Chaldee dialect, which he had introduced in Ezr 4:8, and returns to the Hebrew, the established language of the Jewish religion.
Ezr 6:19
Upon the fourteenth day of the first month. The day fixed by the law of Moses (see Exo 12:6).
Ezr 6:20
The opening section of this verse is mistranslated. Ezra really makes a distinction between the priests and the Levites, the former of whom, he says, “purified themselves,” while the latter “were all pure, as one man;” wherefore the latter killed the paschal lambs, not only for themselves and for the people, but also for their brethren the priests. It would seem that, as in Hezekiah’s time, “the Levites were more upright in heart to sanctify themselves than the priests” (2Ch 29:34).
Ezr 6:21
Such as had separated themselves unto them. i.e. such proselytes as had been made since the return from the captivity. We have perhaps a mention of some of these proselytes in the “Sherezer” and “Regem-melech” sent by the men of Bethel a short time before this to make inquiries of the priests at Jerusalem in respect of fasting (Zec 7:2). These names are Assyrian, and not likely to have been given to persons born Jews. From the filthiness of the heathen means “from their moral defilements” (see Ezr 9:11). It is always to be borne in mind that heathen idolatry was full of such impurities.
Ezr 6:22
Kept the feast of unleavened bread seven days. As required by the law (Exo 12:15; Exo 13:7; Lev 23:6, etc.). On the spiritual meaning of the feast, see 1Co 5:8. The Lord had turned the heart of the king of Assyria. It has been generally supposed that Darius is personally meant here, and surprise has been expressed at his being called “king of Assyria.“ That title is never elsewhere given in Scripture to a king of Persia. Perhaps the writer’s real intention in this place is to express in a general way the thankfulness of the Jews that God had turned, the hearts of their civil rulers, whether Assyrians, Babylonians, or Persians, from hostility to friendship, having replaced the bitter enmity of Sennacherib and Nebuchadnezzar by the hearty good-will of Cyrus and Darius. On this view, Assyria would represent merely the great power of Western Asia, and “the king” would not be Darius personally, but the lord of Western Asia in a more general way, who by God’s goodness had become the permanent friend of Israel instead of her oppressor and enemy.
HOMILETICS
Ezr 6:13-22
The work completed.
These words form the conclusion of the first and longest portion of this scriptural Book of Ezra. All the remaining portion of the book is divided off from this in three separate ways. It is so, partly, on the question of time, a gap of something like sixty years intervening between the events mentioned at the close of this sixth chapter and those referred to at the beginning of the seventh. It is also divided off in regard to its method, being not so much, like the former portion, a piece of history, strictly so called, as an interesting extract from the life-story of one particular man. And it is, finally, divided off to some extent on the question of subject, inasmuch as it only touches in a subsidiary and altogether supplemental manner on that which the former portion related at length. The proper record of the work of restoring the temple finishes here. Corresponding to all this is the character of the passage itself. It bears the impress, in every way, of being a winding-up of that record. How the material building was finished: how it was solemnly set apart for its proper service: and how it was first employed in that service; these are the only particulars now requiring to be described. These, we shall find, are accordingly described to us here.
I. THE BUILDING FINISHED. This was done, as we gather
1. Without delay. There was no delay on the part of Tatnai, etc. in making known the edict of Darius, or in complying with its injunctions. The language was very plain; its tone very urgent; its results, therefore, very prompt. As “the king had sent, so they did speedily” (verse 13). On the other hand, there was just as little delay on the part of the Jews. The king’s decree and the prophet’s message (verse 14) together were like wings to their work. They “built,” and “prospered,” and “finished” (verses 14, 15), so we are told. It would almost seem, indeed, as though from the time of the arrival of this decree of Darius (probably in the fourth year of his reign; see Wordsworth on verse 14, and compare dates in Ezr 4:24; Hag 1:1; Zec 1:1, etc; in connection with time required for sending to Darius, for search, for sending reply, and so on), the Jews looked upon the completion of the temple as a mere question of time, and so at last regarded their condition of captivity as being practically at an end (see Zec 7:1-3). The very “headstone” (Zec 4:7) of the building was now within sight.
2. Without defect. As God himself wished it to be, “according to the commandment of the God of Israel” (verse 14), so the building was “finished.” That was the main point, of course. But it was not the only point to be marked. We are also to observe that it was “finished” as Cyrus and Darius had given “commandment.” Artaxerxes, it is true, long afterwards, did not a little, in a supplementary manner, for the beauty of this house; and, therefore, it is proper that he should be mentioned here in this “commemoration of benefactors.” But all that was essentially necessary had not only been fully specified in the decrees of his two predecessors, but had also been fully carried out during the reign of the second. Soon after the beginning of the last month in the sixth year of Darius “this house was finished;” finished as God had intended; finished as he had caused his servants, the kings of Persia, to decree; finished as his own people had been taught to expect. The last stone had been placed; the last test had been applied; all was ready for use (see prophecies in Zec 4:7-10).
II. THE BUILDING SET APART. All was ready for use as to construction. To make it equally ready for use as to condition, it must be solemnly handed over, as it were, to God’s keeping and service. We are next told, therefore, how this was done. Namely
1. With proper “joy.“ This to be noted first because required first. God can only accept and bless that which is offered with joy (Exo 25:2; 2Co 9:7). Comp. also the joy of David and Israel in offering for the erection of the first temple (1Ch 29:9), and that of Solomon and all Israel at its dedication. Equally universal, and possibly, on the principle of Luk 15:6, Luk 15:9, Luk 15:24, Luk 15:32, even deeper, was the joy of these “children of the captivity” at this dedication of the second house.
2. With proper humility. That which they were now offering to God had been first given to them by himself (1Ch 29:14, 1Ch 29:15); and could not, in reality, in any way make any addition to his glory (Psa 16:2; Psa 50:9-12; Luk 17:10); and was utterly inadequate, in fact, for his use (1Ki 8:27; Act 7:48, Act 7:49). Not only so, as coming from such as they were (see Isa 6:5), it was altogether unfit (as it was)for his service, and required, in consequence, in order to make it so, like themselves, to be “purged.” In open acknowledgment of these various truths, by way of thank-offering for his many bounties, by way of adoration of his infinite majesty, by way of appointed propitiation for their own unworthiness, they accompany their offering of this building by the other bleeding offerings here enumerated (Luk 15:17). Observe especially the number of victimstwo lambs for every ram, two rams for every bullock; the less the value, the greater the number, as is natural in true thank offerings. Also, in regard to the sin offering, one victim to every tribe; partly, it would seem, in believing reference to that covenant promise of God which was given to the twelve tribes as a whole (1Ki 18:31; Act 26:6, Act 26:7), and partly in order that the humiliation for sin therein involved might be of a truly national kind. All Israel were understood to confess their sins on the heads of those goats.
3. With proper care. It was not much they could offer, but it should be the best in their power. Because God was indulgent, and willing to accept, for his covenant’s sake, what was in itself imperfect and unworthy, they would not therefore be negligent. Rather, they would seek to order everything exactly as he had prescribed, so far as lay in their power. Not merely the house, but the household (Matthew Henry), the “priests” and the “Levites,” who should attend to the building and its services, were solemnly then set apart. And all in the way in which God himself had directed his servant Moses to specify and record. All were dedicated, in short, to God’s service according to God’ s way.
III. THE BUILDING IN USE. Why did it please God, notwithstanding Act 7:48-50, to have such a house among men? Partly to help in separating and consolidating his Israel (see Exo 23:17; Psa 122:4, etc.). In the new circumstances of Israel (see earlier outline) this more needful than ever. Would this restored house, now at last completed and consecrated, answer this end? This first recorded use of it answers this question; and seems, in short, to be recorded with this object in view. What a strong spirit of separation is found in these verses (19-22)throughout.
1. Separation from other nationsthe very feast observed, that of the passover, being a commemoration of the most conspicuous separation ever made between Israel and the nations (Exo 12:26, Exo 12:27, also 45, 47).
2. Separation from ceremonial uncleannesseven the priests being superseded on this occasion by the Levites, in the matter of killing the passover lambs for all, as not being so universally “pure” (see Rawlinson on Act 7:20, who translates, “And the priests were purified, and the Levites as one man were all of them pure”).
3. Separation from false brethrenno other persons being allowed to join with the returned children of the captivity in celebrating this feast, except those, whether “proselytes from the heathen” or “Israelites” never captive at all, who “had separated themselves unto” these others “from the filthiness of the heathen of the land, to seek the Lord God of Israel.” The description is almost scientific in its accuracy and precision. Separated from the heathen; from their “filthiness” too. Separated unto Israel; to seek Israel’s God.
4. Separated with joy. To find themselves once again with a house of their own; to think of all that God had done for them in providing them with such a house, even bringing them help from that very Assyrian land which had formerly been their destruction (Isa 3:2, etc.); and so now at last, once again, to feel themselves openly and fully a “peculiar people” to the Lord their God, was a very great joy. Nor was this joy at all lessened, but rather increased, by the nature of the feast they were keeping, involving, as it did, not only separation from the heathen (see above), but also as the “feast of unleavened bread” (Act 7:22), separation from inward sin (Exo 12:8, Exo 12:15, Exo 12:18-20; 1Co 5:7, 1Co 5:8). So great a delight, as well as clear a duty, did they feel their present separation to Jehovah. And so thoroughly did this their first use of their just-restored house suit the character of that house (Psa 93:5). How forcibly all this instructs us
1. As to the real nature of God‘s purposes. Looking back on all these six chapters of Ezra, we see one object in view, viz; the restoration of God’s house. Looking on the house now at length completed, we see, however, that even its erection was only a means to an end, viz; the sanctification of God’s people. So even of that spiritual temple, the body of Christ (Joh 17:19; Heb 10:10). So of the Sabbath as “made for man” (Mar 2:27). So of all trials and affliction (Heb 12:10). So of the whole Christian calling (1Pe 2:9), and the whole work of redemption (Tit 2:11-14). Does not the very expression indeed, “the means of grace,” teach us as much? Unless these means do really minister grace to believers, they fail of their end.
2. As to the true wisdom of God‘s people, viz; to seek for the full realisation of these gracious purposes in themselves. Even in being definitely in the way of their realisation there is much joy, but some sorrow as well (see above, Ezr 3:12, Ezr 3:13). But we read of no such sorrow mingled with joy now that the completion and dedication of the house has been consummated by a similar dedication of the people themselves. Even “unleavened bread” and “bitter herbs” in that case are eaten with “joy.” What, indeed, is more natural if we come to consider? “Without holiness no man shall see God” (Heb 12:14). Nor can any man see true happiness without seeing God (Psa 16:11; Psa 17:15; 1Jn 3:2; Rev 22:4). Even as our Lord himself has summed up the argument in Mat 5:8. The nearer to God’s image, through the help of his Spirit and for the sake of his Son, the nearer to his bliss. We may almost describe the whole Christian creed as practically summed up in these words.
HOMILIES BY W. CLARKSON
Ezr 6:12-15
Overthrow and upbuilding.
The end of this mission brings to our view
I. THE OVERTHROW OF EVIL. “Then Tatnai, Shethar-boznai, and their companions, according to that which Darius had sent, so did they speedily ‘ (Ezr 6:13). With deepest mortification and chagrin must they have received these tidings from the Babylonian court. Their failure was complete and conspicuous. Not only had they not done what they wanted to do, but they bad been compelled to aid and prosper that to which they were implacably opposed. “According to that which Darius the king had sent, so they did speedily;” they paid the expenses (Ezr 6:8) and presented the offerings (Ezr 6:9, Ezr 6:10), and thus contributed to the cause they set out to demolish. In the end we shall see evil overthrown by the power of God, by the grace of our Lord Jesus Christ. By faith we may say what our Master said by Divine prevision, “I saw Satan as lightning fall from heaven” (Luk 10:18). And sometimes God gives us to see evil overthrown before our eyes, its designs upset, its fabric brought down to the ground. It is a pleasing and cheering sight when we see it simply defeated, as when, after long and hard struggle, a good cause succeeds in establishing itself despite the utmost efforts of iniquity to hinder it. Still more gratifying is it to see it suffer such an utter rout as on this occasion, when its forces are not only arrested, but made to serve the cause it bad assailed. Then God not only restrains man’s wrath, but makes it to praise him and to serve us (Psa 76:10). Let us be encouraged under oppression and persecution. Our Divine Leader can not only deliver us out of the hand of our enemies, but he may even, as here, and as often since in the history of the Church, compel those who are hating us, and maligning and misrepresenting us, and seriously injuring us, to bring us their tribute and aid us in offering our sacrifice of prayer and praise unto the Lord our Saviour.
II. SPIRITUAL BUILDING. “And the elders of the Jews builded” (Ezr 6:14), “and they builded and finished” (Ezr 6:15). Then the Jews, under their elders (in order, giving rank and direction to those who were men of experience and capacity), builded the house
1. For God: for his worship and praise; that offerings might be presented unto him which should be acceptable to him; and
2. With God: they gladly availed themselves of the help accorded them by the prophets of the Lord. These men (Ezr 6:14) “prophesied,” i.e. they spake in the name of the Lord, urging all to do their work diligently and faithfully, and therefore speedily and Soundly; also obediently, “according to commandment” (Ezr 6:14); and thus they brought their work
3. To its completion: “they finished it;” it stood strong and fair and well furnished, from foundation to top-stone. We, too, are building for God; not, perhaps, a material fabric, but that which is more precious in his sighta Christian character or a Christian cause. We are engaged in “building up ourselves in our most holy faith” (Jud 1:20), adding to our faith virtue, and to virtue knowledge, etc. (2Pe 1:5, 2Pe 1:6, 2Pe 1:7). And we are (or ought to be) engaged in building up the temple of some good cause. Some work of God is occupying our time, is engaging our strength and skill. We are laying the foundation in some small beginnings, or, on the foundation another has laid, we are building up the imperishable “gold, silver, precious stones,” rejecting (as far as possible) the “wood, hay, and stubble,” which the fires of God would consume (1Co 3:12). Let us see to it that, in building up both our own character and the cause of God, we build
1. For God; doing all things mainly and chiefly unto him; as “unto the Lord,” and not as unto ourselves. Let the glory of Christ be the mainspring of our action. Whatever toil, patience, forbearance, charity may be required, let us gladly yield all because “Jesus is worthy to receive,” etc.
2. With God; accepting all the help God offers us through the varied means of grace he has suppliednotably the preaching (or “prophesying”) of his servants; consulting his word to know his will, that all our building may be “according to commandment.” We must do what we do in the way, i.e. in the spirit and after the method, in which he would have us work.
3. Unto completion. Learning, growing, ripening until death; sympathising, giving, striving, co-operating till the work is done and the fabric is finished.C.
HOMILIES BY J.A. MACDONALD
Ezr 6:13-15
The successful issue.
The vicissitudes through which the building of the temple was carried to its completion figure forth those of the spiritual temple of the Church. This eventful history teaches
I. THAT GOD‘S PURPOSES WILL BE ACCOMPLISHED.
1. This truth is exemplified in. the creation.
(1) A universe sprang into being in obedience to his voice (Psa 33:9).
(2) It serves his purposes in all its complicated movement (Psa 147:7-9, Psa 147:15-18; Psa 148:1-14.; Col 1:17).
2. This truth is also exemplified in prophecy.
(1) The temple was finished in accordance with prophecy (Isa 44:27, Isa 44:28). The events which prepared the way were also pre-indicated (see also Jer 50:1-46. and 51.). These are samples. The whole subject of prophecy proves that God governs the moral world by a plan.
(2) This plan must comprehend all possible contingencies that may arise from the action of free beings. There is a limit to all freedom except that of God. His absolute freedom ultimately limits all that is relative. LessonTo attempt to resist the will of God is indeed madness.
II. THAT GOD HONOURS HIS WILLING SERVANTS.
1. He gives them an interest in his work. “They prospered,” viz; in the success of God’s work.
(1) They obeyed his commandment because it was his. Love to God animated their zeal.
(2) Thereby their own moral nature became ennobled.
2. He encourages them by his approving voice. “They prospered through the prophesying of Haggai,” etc.
(1) His word supplies the noblest motives. To the true servant of God nothing is trifling; he does all to the glory of God. This stamps the most ordinary things with sublimity.
(2) His word gives wisdom, viz; to sustain them in his work against the prudence of the world (see Ezr 5:5). Also to answer prudently in the face of the enemy (see Ezr 5:11-15). Prophecy in Christian sanctuaries is a grand thing for business men.
3. He crowns their labours with success.
(1) There may be, there will be, vicissitudes in the way. Even in these there is real success when the signs of it are not visible.
(2) But the issue is sure. The sequel will be glorious. LessonTrust God when you cannot trace him.
III. GOD MAKES UNLIKELY PERSONS HIS WILLING SERVANTS.
1. Several Medo-Persian kings were such.
(1) These were worshippers of the elements. Why should they favour the worship of Jehovah, who had humiliated their idolatry by defeating their gods? The miracles of the Old Testament in general were levelled against Sabianism.
(2) Political as well as religious reasons would render it unlikely that they should favour the return of the Jews. They succeeded to the place of the Babylonish kings, and might be presumed to follow up the policy of Nebuchadnezzar.
(3) But God found means to move the heart of Cyrus. Darius also was moved by him to follow his great predecessor. This he was the more disposed to by nature of the laws of the Medes and Persians, which alter not. Artaxerxes Longimanus, in after years, rendered his service to the people of God.
2. Perhaps Tatnai was another example.
(1) He was unlikely inasmuch as he had been moved by the enemies of Israel. But he seems to have had little sympathy with their malice.
(2) The “speedy” obedience which he rendered to the decree of Darius may have been cheerful. LessonLet no one despair of the power of the gospel to convert unlikely sinners.
IV. THAT GOD MAKES UNWILLING PERSONS SERVE HIS PURPOSES. The “people of the land“ were in this category.
(1) Their opposition was undoubted. Their conduct hitherto proved this. Their enmity was transmitted to their posterity (see Neh 2:9, Neh 2:10, Neh 2:19; Neh 4:1-3; Neh 6:16; Joh 4:9).
(2) But their opposition was overruled for good. It brought the necessities of Israel, occasioned by the neglect of the decree of Cyrus, under the notice of Darius. The enemies now had to pay and collect taxes to supply those necessities. They do this too “speedily,” not because they love God, but because they fear the king (see verses 11, 12). So God “makes the wrath of man to praise him.” Better we should praise him with a loyal heart. “When a man’s ways please the Lord he maketh even his enemies to be at peace with him.”J.A.M.
HOMILIES BY A. MACKENNAL
Ezr 6:14-16
The temple finished.
The building of the temple was finished in about four years after the work was resumed. This was a short time for a work so vast, when compared with the resources of the Jews. It was carried through without intermission; the zeal of the people was not suffered to become languid through delay. The fact illustrates both the propitious character of external circumstances and the wisdom of the Jewish leaders. When the building was completed it was dedicated, and the worship of the LORD was re-established with solemnity and with joy. Here arc two themes, distinct and yet unitedfirst, the rebuilding of the temple; and secondly, its dedication.
I. THE REBUILDING. The accession of Darius appeared to Haggai and Zechariah the sign that the Lord had again visited his people. The last monarch had been a Magian, “opposed to belief in a personal God,” and “not approving of temples.” Darius was in sympathy with the work of Cyrus, having faith in the God of heaven, and regarding the Jewish nation with special favour (verses 10, 12). Darius was the great organiser of the Persian kingdom. He made each province feel itself under the protection of the central authority, and by his system of “posts” brought each province into immediate communication with himself. A strong central authority is the best protection against the tyranny of provincial governments, with their petty jealousies and miserable intrigues. Modern as well as ancient Oriental history illustrates how heavily anarchy may press on a people like the Jews, too steadfast in religious convictions to join in prevailing heathenism and immorality, too feeble to enforce their claims. The change in the method of administration of which general history informs us is indicated in the sacred history (cf. the title “governor” given to Tatnai, Ezr 5:3, with the titles “chancellor” and “scribe” given to Rehum and Shimshai, Ezr 4:9). Tatnai’s personal character, moreover, appears in favourable contrast with the characters of the “adversaries of Judah and Benjamin” whose letter is recorded Ezr 4:7-16. He writes no “accusation against the inhabitants of Judah and Jerusalem;” he simply reports the case for the decision of Darius (Ezr 5:6-17). Nor is his a one-sided report; fairly enough he states the pleading of the elders, referring definitely to the decree of Cyrus under which they acted, and asks that search may be made for it. And when the answer of Darius comes to him, he loyally endeavours to fulfil it. Tatnai’s doing, and doing speedily, “according to that which Darius the king had sent,” is mentioned in connection with the “prospering” of the elders of the Jews. The wisdom of the leaders of the Jews is seen in their hurrying forward the work. The zeal of the people might flag; changes might occur in the monarchy; they must take advantage of the favouring circumstances. The work was a great one; not all was accomplished when the temple walls were built; the mention of Artaxerxes in conjunction with Cyrus and Darius shows that they were in the middle, not at the end, of their labours. But this at least they could domake sure their steps as they proceeded; the temple once erected was not destroyed;it stood a point of vantage for the carrying out of further projects. Their wisdom appears again in their refusal to relax their efforts while the appeal to Darius was being made (Ezr 5:5). They knew the character of Tatnai; they acted in confidence either that he would not desire or would not venture on his own authority to disallow their appeal to the decree of Cyrus. Their boldness was the truest prudence; it would keep up the hearts of their own people; it would overawe the “adversaries.” The basis of their wisdom was piety; they knew that “the eye of their God was upon them.” They not only confided in the general providence of God; the prophets Haggai and Zechariah urged the Jews to remember his special commission to them: he had brought them back. from captivity to do this work; his blessing would crown their fidelity with success; his curse would fall on their negligence. Haggai spoke to the people, pledging the fidelity of the Lord to them (Hag 2:10-19). Zechariah appealed to the sense of Divine inspiration in Zerubbabel (Zec 4:6-10), and strengthened Jeshua the high priest by lofty assertions that he and his purpose and his trials were near the heart of God (Zec 3:1-10.). Special tokens of the Divine favour encouraged the people in their labour. The closing Psalms of the Psalter are assigned to this period of Jewish history; Psalm 146-148, are entitled in the Septuagint version “of Haggai and Zechariah;” and they speak of deliverance out of trouble, and prosperity after distress. Haggai’s pledge on behalf of God was fulfilled: for drought they had flowing waters; instead of fruitless labour they had “food for the hungry,” and “the finest of the wheat” (cf. Psa 146:5-10; Psa 147:3, Psa 147:8, Psa 147:13-20, with Haggai, passim). In almost all great histories of deliverance and progress these two elements are found unitedfavouring circumstance and human character. One-sidedness must be avoided in our interpretation of history. It is not wise to overlook the force of propitious events; we break human hearts if we teach that everything depends on our own fidelity, our own skill; not only so, we thus obscure men’s faith in the providence of God. On the other hand, no times are propitious to those who are not ready to serve God. God’s providence does not supersede our service, nor render needless his choicest gift of men. Inability to read “the signs of the times” is declared by Christ to be a mark of insincerity (Luk 12:54-57); the highest service man can render man is to be an “interpreter” of God’s purpose, a prophet calling for the fulfilment of God’s will.
II. THE DEDICATION. The festival of the dedication contrasts strikingly with Solomon’s festival. “The holy of holies was empty. The ark, the cherubim, the tables of stone, the pot of manna, the rod of Aaron were gone. The golden shields had vanished. Even the high priest, though he had recovered his official dress, had not been able to resume the breastplate with the oracular stones.” It is the contrast of youth, flushed with prosperity and of an exultant tone of piety, with experienced and saddened manhood. The barbaric munificence of Solomon’s offering, 22,000 bullocks and 120,000 sheep, contrasts also with the 100 bullocks, 200 rams, and 400 lambs of the second sacrifice. But one touch of pathos appears here wanting in the firstthe offering of twelve he-goats, a sin offering for each of the tribes. The sin offering, for sins of ignorance and negligence, was a confession that all had been heedless; they knew not, with all they had learnt, the full extent of their remissness, they felt “the sin that mingled with their holy things.” We are touched by the record; the appeal went to the heart of God. “Thou desirest not sacrifice.” “The sacrifices of God are a broken spirit.” With the dedication was associated the first passover, about a month after. The true consecration of a house of prayer is not the august ceremonial which attends its opening, but the habitual service offered in it. Note the carefulness to follow the law which is characteristic of this period (verses 18-20). Negligence had been their undoing; the sin offering confessed that; but the true repentance is amendment of the evil habit. There was a forward look in this arrangement of the priests and Levites; it was provision for a long future of Divine service. And with this was combined hope for the ingathering of all the nation. All the tribes, the children of the captivity, the children of the dispersion, and the undistinguished remnant left behind by the king of Assyria were regarded as one. Their heartslike that of Paul (Rom 9:1-33 – 11.)could not endure the thought of losing any. The family is not complete until all are gathered; humbler members, its very prodigals, as well as the virtuous and the prosperous. A nation, a Church, includes the weakly and the “less comely” members as well as those which are honourable. Among those who “had separated themselves unto them from the filthiness of the heathen of the land to seek the Lord God of Israel” may have been heathen proselytes. The “court of the Gentiles” appears for the first time in the temple of Zerubbabel. The true separation, it was recognised with increasing clearness, was separation from the sins of heathenism, not national exclusiveness. The joyousness of the festival is twice noticed (verses 16, 22). It is remarkable how much is said of joy in the Divine service in these books of Ezra and Nehemiah. Perhaps we are never fully conscious of joy till we have been sobered by sorrow. And it is a religious duty to encourage hope and gladness in the depressed. We must learn how to treat the various experiences with which we have to deal; not only weeping with them that weep, but doing all we can to win them to smiles. Elevating influences are most needed by the depressed. It was to slaves Paul told Titus to speak of “adorning, making beautiful, the doctrine of God our Saviour.” To the prosperous we may speak of sobriety; we may remind him who lives many years, and rejoices in them all, of the “days of darkness,” which shall be many. But those who have seen affliction, and who have arduous labour and adverse times before them, require that their religious services should be made as joyous and as bright as possible.M.
HOMILIES BY J.S. EXELL
Ezr 6:15
Church prosperity.
I. THERE WAS A CHANGE OF MOOD IN THOSE WHO HAD SOUGHT TO HINDER THE WORK. Tatnai, who had sought to hinder the building of the temple, now by the royal command does all he can to promote it. The world sometimes changes its mood toward the Church; often from motives of policy or fear; seldom from good will. Civil governors can greatly aid religious builders. When enemies help the Church prospers.
II. THERE WAS A FAITHFUL MINISTRY EXERCISED IN THE MIDST OF THE PEOPLE. “They prospered through the prophesying of Haggai” (verse 14). The ministry has much to do with the prosperity of a Church; men like Haggai and Zechariah cannot fail to inspire their comrades with their own earnest spirit. A faithful pastor will often make a Church prosperous.
III. THERE WAS THE COMPLETION OF AN ARDUOUS UNDERTAKING. “And this house was finished” (verse 15). A great enterprise, which had passed through so many vicissitudes, was now successfully ended. By the completion of its toils the Church indicates its energy, provides for its own welfare, and glorifies God.E.
Ezr 6:15
Church building.
I. THAT GOD REQUIRES a HOUSE ESPECIALLY ERECTED FOR HIS WORSHIP. “This house.”
1. As a dwelling on the earth. God’s presence pervades the universe; there is no place where it is not. The heaven of heavens cannot contain him, much less the house which we have built; yet in great condescension he manifests a richer presence in his holy sanctuary than in all the world outside. The Shechinah dwells in the temple. God’s dwelling-place is in Zion. Christ is in the midst of his gathered people (Mat 18:20).
2. As a testimony for the truth. The temple was a testimony to the heathen nations and to all people of the worship and sacrifice due from the Israelites to Jehovah. Our Christian churches testify to our belief in the great God, and to all those sacred truths which he has revealed in his book.
3. As the evidence of a religious feeling. While others are only building houses for themselves; we build also for God; we sacrifice the comfort of our ceiled houses and of our gains so to do. Our churches are evidence of the unselfish and devout sentiments of the human heart.
4. As the means of social philanthropy. We love the nation, and seek its moral welfare, hence we build it a sanctuary.
II. THAT THERE ARE A GREAT MANY IMPEDIMENTS IN THE WAY OF BUILDING CHURCHES. The Israelites had many hindrances in their work.
1. The lack of a good heart for the work.
2. The lack of generous gifts for the work.
3. The lack of suitable men to lead the work.
4. The lack of sympathy in men for the moral welfare of God’s cause.
5. The lack of mutual concession to opposing ideas.
6. The lack of right help from the outside circles of society.
Christian enthusiasm, generosity, sympathy, good feeling, are the requisites of successful church building.
III. THAT THE COMPLETION OF A NEW CHURCH IS WORTHY OF SPECIAL GRATITUDE. The Israelites would indeed be grateful to see their finished temple.
1. Grateful for the kind providence that had aided them.
2. Grateful for the valiant leaders that had inspired them.
3. Grateful for the persistent spirit of work which had been given them.
4. Grateful that their arduous toils were at an end.
5. Grateful that the glorious worship of God could now be fully celebrated.
6. Grateful that they had a new impulse given to their national life.E.
HOMILIES BY J.A. MACDONALD
Ezr 6:16-18
The dedication of the temple.
As the temple was a type of the Church of God, and the stones of which it was composed represented individual believers, so the completing of the building foreshadowed that grand consummation in which the number of the elect shall be complete. The consequent dedication of the finished edifice will therefore represent the future devotion to the service of God of his glorified Church. By anticipation it also describes the service which believers should now render to God, since each part should be a true sample of the whole. In this view how fittingly was the dedication of the temple an occasion of joy (Ezr 6:16)!
I. THE REJOICING WAS OVER THE FINISHED WORK.
1. It was the end of all their toil.
(1) The end, in being the consummation towards which they wrought. So will the heavenly state be to all true workers in the Church of God.
(2) Also the end, in the sense of bringing their toil to its period. The labour of twenty long years was now closed. No more straining of muscles in felling of cedars in Lebanon. No more sweat of the face in lifting great stones. No more endurance of cruel mockings and violent persecutions, So when we gain our reward “there will be no more curse” (Rev 21:3-5).
2. It was the triumph of their faith and hope.
(1) The word of God sustained them against opposition from the rulers and from the rabble. It nerved them under the discouragements of threats and violence. So amidst vicissitudes for twenty years they plodded on. Now they reap the reward of their constancy.
(2) So has the Church of God been carried up stone by stone amidst opposition from princes and people. Amidst poverty and perplexity. With interruptions and threatenings. But it is destined to witness a magnificent sequel (see Rev 21:1, Rev 21:2, Rev 21:9, etc.).
(3) The history of the Church has its epitome in the experience of its members. Their constant faith will reap its reward too in the heights of the heavenly Zion.
II. THEY REJOICED OVER IMMENSE SACRIFICES.
1. There were peace offerings for the dedication.
(1) The number of the victims was 100 bullocks and 600 smaller animals, viz; 200 rams and 400 lambs. At the dedication of Solomon’s temple the sacrifices were 22,000 oxen and 120,000 sheep (see 1Ki 8:63). Yet this immolation does not compare unfavourably. Here were only 50,000 Jews as against say 10,000,000 Israelites in the days of Solomon, or 1 to 200. Multiply these victims by 200, and they scarcely differ in number from those offered at the earlier dedication (see also Ezr 8:35). Consider also the difference in their circumstances (see 2Co 8:2, 2Co 8:3). Well might they rejoice in their religious zeal.
(2) Corresponding to this enormous slaughter, there will be in connection with the dedication to God of his glorified Church a fearful sacrifice of his enemies. These judgments began upon the antichristian Jews (see Jer 19:6, Jer 19:7). They will culminate in the destruction of the Antichrist of Gentiledom (see Isa 34:1-7; Eze 39:17-20). If mercy rejoices, it rejoices upon judgment (not “against” it); as the ark of mercy rode upon the flood of judgment (see Rev 22:15).
2. There were sin offerings for all Israel.
(1) “Twelve he-goats according to the number of the tribes.” The number of the victims sacrificed for the tribes at the dedication of Solomon’s temple is not mentioned (2Ch 7:4).
(2) Why for “all Israel,” when so large a part of the ten tribes remained in their dispersion? Perhaps an expression of faith in those promises which speak of a full restoration of “all the house of Israel wholly” (see Eze 11:14-20). This restoration was but an instalment of the ultimate restoration even of Judah.
(3) Atonement necessary to the acceptableness of services. The “children of the captivity” had a lively remembrance of the miseries they had suffered through sin. The redeemed in heaven will sing of Calvary (Rev 5:8-13).
III. THEY REJOICED OVER THE ORDERING OF THE SERVICE OF GOD.
1. The priests were distributed into their divisions.
(1) These “divisions” are also called courses (2Ch 8:14). They were twenty-four in number, and so ordered by David (1Ch 24:1-5). They served in turn, under the direction of the high priest, and on entering this service were ceremonially sanctified (2Ch 5:11). Example in the case of Zacharias (see Luk 1:5, Luk 1:8).
(2) There will be supreme order in the service of God in heaven.
2. The Levites also were distributed into courses.
(1) David, the type of his infinitely more illustrious Son, gave this ordinance likewise (1Ch 23:3-6).
(2) Their services were
(a) those connected with sacrifice (2Ch 31:2).
(b) Supervising matters pertaining to the temple.
(c) Keeping the doors of the house of the Lord.
(d) Leading the praise in the worship of God.
3. Believers in Christ are the priests and Levites of the spiritual sanctuary.
(1) They offer continual sacrifices of prayer, of praise, of service.
(2) Everything which concerns the house of God concerns them. The service they render is therefore joyful service. We should welcome holy ordinances with joy (Psa 100:2)J.A.M.
HOMILIES BY W. CLARKSON
Ezr 6:16-22
Timely and wise enthusiasm.
It was natural and right that, when the temple was finished, the Israelites, who had spent on their work so much anxiety and toil, and who looked on the sacred building as the one great possession and glory of the land, should find their hearts elated with a strong and glowing enthusiasm. It was timely, and, moreover, it was wise; let us see its characteristics.
I. JOYOUS. “And the children of Israel kept the dedication with joy” (Ezr 6:16). It was “the Lord had made them joyful” (Ezr 6:22). Their souls were all alight and aglow with that best kind of happiness, the joy of gratitude. There is nothing so miserable as unthankfulness; nothing so happy as gratitude. They were mindful of his mercies who had brought them out of bondage, away from the “strange land” where they could not “sing the songs of Zion” (Psa 137:1-9.), to their own home, the land of their fathers. They remembered him who had “turned the heart of the king of Assyria unto them,” and made him even lend them his aid; they blessed the Divine hand which had arrested and diverted the blow of their enemies. “Not unto us,” they said, “but to thy name,” etc. (Psa 116:1-19.), and their souls thrilled with enthusiastic joy as they took possession of the new house they had built (Ezr 6:16), and again as they kept the feast of unleavened bread (Ezr 6:22). Happy they who “drink of the river of his pleasures,” whom God makes joyful, whose gladness of heart is not the mere excitement of the flesh, but the pure and healthy satisfaction of the spirit.
II. SACRED (Ezr 6:17, Ezr 6:20, Ezr 6:21). Proceeding from a pure and sacred source, it flowed in a sacred channel, and took a devout and holy form; for
(a) they purified themselves, “separated themselves from the filthiness of the heathen” (Ezr 6:21); they made themselves clean of heart and hand, preparatory to worship, and “all of them were pure” (Ezr 6:20). And
(b) they brought sacrifices in abundance to the altar of the Lord (Ezr 6:17). Not the “thousands” of Solomon’s time of wealth, but the “hundreds” of their own time of poverty; gladly, spontaneously, liberally they presented their offerings unto God.
Here are two of the requisites of acceptable service.
(a) Purity. If we regard iniquity in our heart the Lord will not hear us (Psa 66:18). We must be clean who bear the vessels of the Lord (Isa 52:11). Only the pure in heart can hope to see God, either here by faith, or hereafter by sight (Mat 5:8).
(b) Spontaneity. The willing, cheerful surrender both of ourselves (our will, our affections, our intelligence) and of our possessions (our time, our strength, our money) unto our Lord. “In the strength of grace, with a glad heart and free,” we must dedicate ourselves unto him.
III. HUMBLE–HEARTED. They “offered for sin offering,” etc. (Ezr 6:17). Twelve he-goats were offered as a sin offering (Ezr 6:17). It was not forgotten that, beside God’s mercies to be celebrated, there were their own sins to be atoned. In the midst of our overflowing joy, joy before God and in him, it is well to remember that there are “sins of our holy things,” and many shortcomings in our service, beside trespasses in our daily life, which Should lead to the prayer, “Let thy mercy, O Lord, lighten upon us,” blending, not inharmoniously, with the voice of our supplication, and the song of our thanksgiving.
IV. SOCIAL. “And the children of Israel did eat, and kept the feast,” etc. (Ezr 6:21, Ezr 6:22). All the children of Israel, from the highest to the lowest, from the governor to the humblest menial of the state, from the high priest to the lowliest Levite, all sat down together to eat, to keep the feast. Their holy joy was multiplied and was beautified in the sight of God by being shared, and by being made as social as their circumstances and customs would allow. So should ours be; and though we have no longer Christian institutions answering to the early “agapae,” we should seek for and discover some ways by which our “common joy in the common salvation” should be expressed together, in social as well as sacred service.
V. SYSTEMATIC. “They set the priests in their divisions, and the Levites in their courses” (Ezr 6:18). They kept the passover according to law (Ezr 6:19), and instead of letting enthusiasm simply blaze up and die down, they made provision for future devotion (Ezr 6:18). Here is enthusiasm in its wisdom; in the hour of its strength providing for the hour when its excitements will be over, when reliance must rest on calm conviction, and when piety must be maintained by devout habits and wise methods of worship and of work.C.
HOMILIES BY J.S. EXELL
Ezr 6:16-22
Church dedication.
I. THAT WE SHOULD DEDICATE A NEW CHURCH TO GOD IN A SPIRIT OF SOLEMN REJOICING. “With joy” (Ezr 6:16).
1. The work itself a joy. As a material structure, embodying the skill and handiwork of man, it is a joy.
2. The purpose of the work a joy. It is built for the glory of God and for the good of man.
3. The spirit of the work a joy.
4. The completion of the work a joy.
5. The prospect of the work a joy.
6. The interest of the work a joy. Heaven rejoices m the finished sanctuary, in which its holy worship shall be conducted, and its redemptive purposes be promoted. Religious worship is a joyful thing; let us enter the house of God with thanksgiving.
II. THAT WE SHOULD DEDICATE A NEW CHURCH TO GOD IN A SPIRIT OF DEEP SELF–ABASEMENT. “For a sin offering” (Ezr 6:17).
1. We must not be proud of our mechanical skill. Israel might be tempted to think that as a band of captives they had displayed great skill in building the house; they rather felt that God had built it.
2. When we have completed any great work for God we must not think that we have done anything worthy of praise; we must not commend our energy, devotion, or self-sacrifice; but we must remember our delay, our weakness, and how we needed the ministers of God to stir us to duty.
3. We must humble our souls before God in deep confession of sin.
4. We must come offering by faith the only sacrifice that can avail to make us and our imperfect work acceptable to God. The best house we can build for God is unworthy his acceptance; he can only accept it through the sacrifice of Christ.
5. We must come united in the sacred fellowship of the Church. Israel united in the feast.
III. THAT WE SHOULD DEDICATE A NEW CHURCH TO GOD BY INAUGURATING USEFUL MORAL AGENCIES. “They set the priests in their divisions” (Ezr 6:18). The house will be comparatively worthless unless it becomes the scene of busy Christian toil and enterprise; it is to be a house of moral industry. The agencies are
1. Authoritative.
2. Varied. Priests and Levites; all kinds of workers.
3. Orderly”in their course.”
4. Useful”for the service.”
5. Continuous.
One course will relieve another. It is impossible to indicate the manifold agencies which ought to be set in operation by a new church, or to estimate the mighty impulse which should be given to the work of Christ on the earth.
IV. THAT WE SHOULD DEDICATE A NEW CHURCH TO GOD REGARDING IT AS THE REPOSITORY OF CHRISTIAN TRUTH AND THE SCENE OF RELIGIOUS WORSHIP. “As it is written in the book of Moses” (Ezr 6:18). “And killed the passover” (Ezr 6:20).
1. The repository of the truth. The temple was the repository of the law of Moses; in it the law of Moses was recognised as of supreme authority. In the new church God’s book must rule our thought, speech, and action; a law more complete than the law of Moses; for in these last days God hath spoken unto us by his Son.
2. The scene of worship. The new church is not merely for literary, scientific, philanthropic purposes; but for the passover, for Christian worship. See that it is used for its rightful purpose.E.
HOMILIES BY J.A. MACDONALD
Ezr 6:19-22
The passover.
Six memorable passovers are mentioned in Old Testament Scripture. The first was in Egypt (Exo 12:1-51.). The second in the wilderness (Num 11:1-35.). The third at Gilgal (Jos 5:1-15.). The fourth in the days of Hezekiah (2Ch 30:1-27.). The fifth in the eighteenth year of Josiah (2Ki 23:1-37.). The sixth is that here mentioned. The subject is distributed into two parts:
I. THE FEAST. This also is distributed into two parts.
1. The passover proper.
(1) This was held “upon the fourteenth day of the first month.” This was the anniversary of the night before the departure of the children of Israel from Egypt, when the angel who destroyed the first-born of the Egyptians passed over the Israelites, who were protected by the blood of a slaughtered lamb.
(2) What an expressive type of the protection we derive through the sprinkling of the blood of Christ (see 1Co 5:7)! The very time of the death of Jesus was indicated in this date. He suffered not only in the first month and on the fourteenth day, but also “between the evenings” (Mat 27:46).
2. The feast of unleavened bread,
(1) Scrupulous care was taken that no leaven should be found in their dwellings. Leaven is a salt and sour matter which is put into dough to ferment the mass for bread, and is also of a putrefying nature. Its exclusion by the ancient Israelite expressed his aversion to the abominations of the Egyptians from which he was delivered (Exo 12:17; Exo 13:3). These Jews would associate with the abominations of Egypt those of Babylon from which they were now delivered.
(2) The Eucharist is our feast of unleavened bread. Those who partake of this should put away all leaven of heresy (Mat 16:16). All notorious and scandalous living (1Co 5:6, 1Co 5:7). All malice and wickedness of the heart (1Co 1:8).
3. The feast was kept with joy.
(1) With the joy ordinarily fitting to such an occasion. They kept it “seven days, and therefore with its “holy convocations” on the first and last days. Holy convocations to godly persons are essentially joyous. They anticipate the convocation in the heavens.
(2) But they had special reason for rejoicing. “For the Lord had made them joyful by turning the heart of the king of Assyria unto them to strengthen their hands,” etc. The Persian monarchs are here collectively called the “king of Assyria” because they were rulers over the ancient Assyrian territory. The finishing of their temple was an occasion of great joy. There is no joy to be compared with that which the Lord makes for us.
II. THE PREPARATION.
1. The priests were purified, and the Levites were all of them pure. The state of things was now as it had been in the days of Hezekiah, when the passover had to be held in the second month because the priests had not sufficiently sanctified themselves to hold it at the more proper time (2Ch 30:3). NoteWhen the spiritual temple is complete the priests and Levitesthe saints of Godwill be all morally pure.
2. All the children of the captivity were pure.
(1) This is evident from the fact that the passover was killed for them all (Ezr 6:20). The second passover was instituted to meet the case of those who through ceremonial uncleanness were incapable of taking the first (see Num 9:6-11). Here there was no need of a second, for the whole nation was ceremonially clean. This was a very remarkable circumstance, and shows what a wonderful providence was over their families, for a dead body in a house was sufficient to render its inmates unfit for this feast (see Num 19:14). What a type of the glorified Church! The joy of the paschal feast when it is renewed in the kingdom of God will not be interrupted by death. All there will be pure in the noblest sense.
3. Believing Gentiles were joined with their Jewish brethren (Ezr 6:21). They were qualified for this holy fellowship
(1) By “separating themselves from the filthiness of the heathen land.” Some may have come with them from Babylon, as the mixed multitude came up from Egypt (see Exo 12:38; Neh 13:3). Some may have been “people of the land,” descendants of Esar-haddon’s importation (Ezr 4:2). But they must have become Jewish proselytes.
(2) By “seeking the Lord God of Israel.” True worship and salvation are nowhere else to be found (see Joh 4:22). At whatever sacrifice, let us seek the fellowship of the saints (Eph 2:13-22).J.A.M.
Fuente: The Complete Pulpit Commentary
See how the Lord can change the face of things in a moment. The very men that went forth for the ruin of God’s cause are made unwilling instruments for the promotion of his glory. And thus, Reader! depend upon it, will even the malice of Satan be made subservient to the greater glory of Jesus and the joy of all his people. Fear not, little flock.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Ezr 6:13 Then Tatnai, governor on this side the river, Shetharboznai, and their companions, according to that which Darius the king had sent, so they did speedily.
Ver. 13. So they did speedily ] This they did, because they durst do no otherwise; their obedience was wrung out of them, as sour juice is out of a crab, or as distilled water is forced out by the heat of the fire. Thus some perform duties, aud yet hate them; part with sins, and yet love them. Show the malefactor the rack, and he will say or do anything. This is to fear God for his lions, as those mongrels did, 2Ki 17:33-34 , timore servili, non amicali, fearing slavery not God, which yet may addere alas, add to their strength, lest they fall under the lash, the correction of the law, for refusing the direction thereof (Beda).
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Ezr 6:13-15
13Then Tattenai, the governor of the province beyond the River, Shethar-bozenai and their colleagues carried out the decree with all diligence, just as King Darius had sent. 14And the elders of the Jews were successful in building through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they finished building according to the command of the God of Israel and the decree of Cyrus, Darius, and Artaxerxes king of Persia. 15This temple was completed on the third day of the month Adar; it was the sixth year of the reign of King Darius.
Ezr 6:13 As Darius commanded with all diligence (BDB 1082, cf. Ezr 6:12), these officials responded with all diligence (Ezr 6:13).
Ezr 6:14 Cyrus, Darius, and Artaxerxes king of Persia The decrees of Cyrus and Darius dealt with the rebuilding of the temple, while Artaxerxes’ decree dealt with the rebuilding of the walls of Jerusalem. There is a 57-year gap between Ezra 6 (temple) and Ezra 7 (walls).
the Jews were successful in building This same VERB (BDB 1109) was used to describe their work in Ezr 5:8 before these Persian leaders started their accusations and litigation.
according to the command of the God of Israel and the decree of Cyrus, Darius, and Artaxerxes This is the mystery of divine sovereignty (i.e., Prophets’ message and God’s command) and human free will (decrees of Cyrus, Darius, and Artaxerxes, as well as the actions of the Jewish leaders). Both God’s will and human will combined to accomplish the task. This is true in every area of life. See Special Topic on Covenant below.
SPECIAL TOPIC: Covenant
Ezr 6:15 this temple was completed on the third day of the month Adar; it was the sixth year of the reign of Darius This date is mentioned in 1Es 7:5 and Josephus’ Antiq. 11.4.7. It would be 516 B.C., exactly seventy years from the destruction of the temple under Nebuchadnezzar II (cf. Jer 25:9-13).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Ezr 6:13-15
Ezr 6:13-15
THE TEMPLE WAS FINISHED WITHIN ABOUT FOUR YEARS
“Then Tattenai the governor beyond the River, Shethar-bozenai, and their companions, because that Darius the king had sent, did accordingly with all diligence. And the elders of the Jews builded and prospered, through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they budded and finished it, according to the commandment of the God of Israel, and according to the decree of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar, which was in the sixth year of Darius the king.”
“And Artaxerxes king of Persia” (Ezr 6:14). There was a lapse of 82 years between the end of Darius’ reign (486 B.C.) and the beginning of that of Artaxerxes (404 B.C.) (See p. 25, above); and some have wondered just why his name should have been mentioned along with that of Cyrus and Darius. “He was probably included here because he, at a later date, contributed to the beautifying of the temple (Ezr 7:21-28).”
“The third day of the month Adar” (Ezr 6:15). “This was March 12,515 B.C., four and one half years after work had begun in earnest.” It will be remembered that it required over seven years in the building of Solomon’s temple.
E.M. Zerr:
Ezr 6:13. Upon receipt of the letter from the king, Tatnai, who was governor of the territory west of the Euphrates, and his aides, proceeded to obey the decree. It is worthy of note that they did so speedily.
Ezr 6:14. This verse is a grand summary of the progress made in the rebuilding of the temple. In one paragraph all the factors are grouped that contributed to the final completion of the work. That took in the exhortations of the prophets, the commandments of God, and the various decrees of the Persian rulers who were friendly toward the Jews. The Artaxerxes mentioned is the one at the head of the 6th column of the chart. Thus far in our story he has not figured in the case, and will not for 58 years. But since the verse is a general statement of the fortunes of the Jews, the inspired writer could include the part this Persian will play in their affairs, for he will prove to be an important person in the matter.
Ezr 6:15. This verse is short but very informative. The house was completed in the 6th year of this king Darius. The work on it was resumed in his 2nd year (Ch. 4:24; 5:1, 2). Hence the work on the body of the house was done during 4 years of the reign of Darius I. Here is the place to make another notation on the chart. In the 4th column write, “6th year, the temple was completed.” While at the business of marking the chart, make the following notation in the 5th column: “The Ahasuerus of the book of Esther according to most authors.” Some comments will be offered on this subject when we get to the book of Nehemiah or Esther.
Fuente: Old and New Testaments Restoration Commentary
Tatnai: Ezr 4:9, Ezr 4:23, Ezr 5:6
so they did: Est 6:11, Job 5:12, Job 5:13, Pro 29:26
Reciprocal: Ezr 5:3 – Tatnai Ezr 6:12 – speed Ezr 6:14 – Cyrus Ezr 8:36 – they furthered
Fuente: The Treasury of Scripture Knowledge
Ezr 6:13. They did it speedily When they received this order from the king, they applied themselves with as much haste to encourage and assist the work, as their predecessors had used to put a stop to it. Thus the enemies of the Jews were suddenly made their friends.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Ezr 6:13-18. The Carrying out of the Decree; the Temple Completed and Dedicated.
Ezr 6:14. This cannot be in its original form; the success of the building is ascribed both to the commandment of God and to the decrees of Cyrus, Darius, and Artaxerxes; this is not the way of a Jewish writer. One can, of course, by doing violence to the thought of the verse, explain it by saying that the promulgating of the decrees was according to the will of God; but this is pressing a meaning into the text which is not really there. We have here probably material culled from two sources. Further, the mention of Artaxerxes shows that a gloss has been added by a later copyist, who was thinking of the later benevolent attitude of this king in the matter of the building of the walls, and thoughtlessly mentioned him here.
Ezr 6:15. Adar: the twelfth month = March approximately.the sixth year: 516 B.C.
Fuente: Peake’s Commentary on the Bible
Tattenai’s compliance 6:13-15
Several factors resulted in the completion of the temple, which the writer brought together in Ezr 6:14. The reference to Artaxerxes (Ezr 6:14; cf. Ezr 4:7-23) does not mean that he had a part in completing the temple. As noted previously, he was the king who later supported the rebuilding of the walls of Jerusalem. That action served to make the temple secure. He also contributed to the temple treasury (Ezr 7:15-16; Ezr 7:21). Consequently, mention of him was appropriate at this point.
"The most powerful word on earth at that time was the decree of a Persian king, but silently and mysteriously the king was being directed by an even more powerful divine word." [Note: Breneman, p. 118.]
The builders finished the temple on Adar 3 (in late February), 515 B.C. This was about four and one-half years after Haggai and Zechariah had gotten the builders moving again (in 520 B.C.). It was about 21 years after the Jews had laid the foundation (in 536 B.C.), and about 23 years after Cyrus had issued his decree allowing the Jews to return to Palestine (in 538 B.C.). It was 70 years after Nebuchadnezzar destroyed the temple (586 B.C.). Thus, God fulfilled Jeremiah’s prophecy that the captivity would last 70 years (Jer 25:11; Jer 29:10). Nebuchadnezzar burned the temple down in the fifth month of 586 B.C. (2Ki 25:8-9), and the restoration Jews reopened it in the twelfth month of 515 B.C. Solomon’s temple had stood for almost 400 years, but the second temple lasted longer, about 585 years, until Titus destroyed it in A.D. 70.