Then Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak rose up and began to build God’s house which is at Jerusalem; and with them were the prophets of God, helping them. At the same time Tattenai, the governor beyond the River came to them, with Shetharbozenai, and their companions, and asked them, “Who gave you a decree to build this house, and to finish this wall?” They also asked for the names of the men were who were making this building. But the eye of their God was on the elders of the Jews, and they didn’t make them cease, until the matter should come to Darius, and an answer should be returned by letter concerning it.
The copy of the letter that Tattenai, the governor beyond the River, and Shetharbozenai, and his companions the Apharsachites, who were beyond the River, sent to Darius the king follows.
Geneva Bible translators 1599 · Public Domain On vv2, 4, 5 Which encouraged them to go forward, and accused them…
Which encouraged them to go forward, and accused them that they were more careful to build their own houses, than zealous to build the Temple of God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–6 Ezr 5:2 Then rose up Zerubbabel the son of…
Ezr 5:2 Then rose up Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and began to build the house of God which [is] at Jerusalem: and with them [were] the prophets of God helping them.
Ver. 2. Then rose up Zerubbabel] Called before Sheshbazzar, the Tirshata. Philo calleth him Barachias. Men in those days had sundry names; which must be noted, or else confusion will not be avoided; according to the notation of Zerubbabel’s name, Alienus a confusione, ut quidam perhibent. It is said of him, that he brought back some of the people in the seventeenth year of his age; that he continued governor fifty-eight years (some say many more), and that he began to make use of the ministry of these prophets in the thirty-fourth year of his life. His rising up here implieth his forwardness, speed, and diligence in the work.
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And Jeshua the son of Jozadak] Colleague to Zerubbabel and συμπαραστατης, as Aaron was to Moses. This Johoshua or Jeshua began his office of high priest in 536 BC, and held it thirty-six years, eight whereof were spent in an embassage to Darius, king of Persia, say historians.
And began to build the house of God] i. e. They went on with the building begun before, Ezr 3:10, and not forbidden by the king of Persia to be finished; only he commanded them to desist from building the city, Ezr 4:12; Ezr 4:21. It was therefore the people’s sloth and self-seeking that kept back the work. See the notes on Hag 1:2; Hag 1:4. {See Trapp on "Hag 1:2"} {See Trapp on "Hag 1:4"}
And with them were the prophets of God helping them] Verbo et opere, saith Junius; both by word and deed. "The words of the wise are as goads," Ecc 12:11, pricking men forward to duty; and especially when themselves set sides and shoulders to the work, as haply these prophets did, for the people’s greater encouragement, Exemplis sciola hac aetate magis aedificant ministri, quam concionibus.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2–6 Encouraging the people to work by their presence, and…
Encouraging the people to work by their presence, and assurance of success.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v3 We have here, I. The cognizance which their neighbours…
We have here, I. The cognizance which their neighbours soon took of the reviving of this good work. A jealous eye, it seems, they had upon them, and no sooner did the Spirit of God stir up the friends of the temple to appear for it than the evil spirit stirred up its enemies to appear against it. While the people built and ceiled their own houses their enemies gave them no molestation (Hag 1:4), though the king's order was to put a stop to the building of the city (Ezr 4:21); but when they fell to work again at the temple then the alarm was taken, and all heads were at work to hinder them, Ezr 5:3, Ezr 5:4. The adversaries are here named: Tatnai and Shethar-boznai. The governors we read of (ch. 4) were, it is probable, displaced at the beginning of this reign, as is usual. It is the policy of princes often to change their deputies, proconsuls, and rulers of provinces. These, though real enemies to the building of the temple, were men of better temper than the other, and made some conscience of telling truth. If all men have not faith (Th2 3:2), it is well some have, and a sense of honour. The church's enemies are not all equally wicked and unreasonable. The historian begins to relate what passed between the builders and those inquisitors (Ezr 5:3, Ezr 5:4), but breaks off his account, and refers to the ensuing copy of the letter they sent to the king, where the same appears more fully and at large, which he began to abridge (Ezr 5:4), or make an extract out of, though, upon second thoughts, he inserted the whole.
II. The care which the divine Providence took of this good work (Ezr 5:5): The eye of their God was upon the elders of the Jews, who were active in the work, so that their enemies could not cause them to cease, as they would have done, till the matter came to Darius. They desired they would only cease till they had instructions from the king about it. But they would not so much as yield them that, for the eye of God was upon them, even their God. And, 1. That baffled their enemies, infatuated and enfeebled them, and protected the builders from their malicious designs. While we are employed in God's work we are taken under his special protection; his eye is upon us for good, seven eyes upon one stone in his temple; see Zac 3:9; Zac 4:10. 2. That quickened them. The elders of the Jews saw the eye of God upon them, to observe what they did and own them in what they did well, and then they had courage enough to face their enemies and to go on vigorously with their work, notwithstanding all the opposition they met with. our eye upon God, observing his eye upon us, will keep us to our duty and encourage us in it when the difficulties are ever so discouraging.
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III. The account they sent to the king of this matter, in which we may observe,
1. How fully the elders of the Jews gave the Samaritans an account of their proceedings. They, finding them both busy and prosperous, that all hands were at work to run up this building and that it went on rapidly, put these questions to them: - "By what authority do you do these things, and who gave you that authority? Who set you to work? Have you that which will bear you out?" To this they answered that they had sufficient warrant to do what they did; for, (1.) "We are the servants of the God of heaven and earth. The God we worship is not a local deity, and therefore we cannot be charged with making a faction, or setting up a sect, in building this temple to his honour: but we pay our homage to a God on whom the whole creation depends, and therefore ought to be protected and assisted by all and hindered by none." It is the wisdom as well as duty of kings to countenance the servants of the God of heaven. (2.) "We have a prescription to this house; it was built for the honour of our God by Solomon many ages ago. It is no novel invention of our own; we are but raising the foundations of many generations," Isa 58:12. (3.) "It was to punish us for our sins that we were, for a time, put out of the possession of this house; not because the gods of the nations had prevailed against our God, but because we had provoked him (Ezr 5:12), for which he delivered us and our temple into the hands of the king of Babylon, but never intended thereby to put a final period to our religion. We were only suspended for a time, not deprived for ever." (4.) "We have the royal decree of Cyrus to justify us and bear us out in what we do. He not only permitted and allowed us, but charged and commanded us to build this house (Ezr 5:13), and to build it in its place (Ezr 5:15), the same place where it had stood before." He ordered this, not only in compassion to the Jews, but in veneration of their God, saying, He is the God. He also delivered the vessels of the temple to one whom he entrusted to see them restored to their ancient place and use, Ezr 5:14. And they had these to show in confirmation of what they alleged. (5.) "The building was begun according to this order as soon as ever we had returned, so that we have not forfeited the benefit of the order for want of pursuing it in time; still it has been in building, but, because we have met with opposition, it is not finished." But, observe, they mention not the falsehood and malice of the former governors, nor make any complaint of them, though they had cause enough, to teach us not to render bitterness for bitterness, nor the most just reproach for that which is most unjust, but to think it enough if we can obtain fair treatment for the future, without an invidious reference to former injuries, Ezr 5:16. This is the account they give of their proceedings, not asking what authority they had to examine them, nor upbraiding them with their idolatry, and superstitions, and medley religion. Let us learn hence with meekness and fear to give a reason of the hope that is in us (Pe1 3:15), rightly to understand, and then readily to declare, what we do in God's service and why we do it.
2. How fairly the Samaritans represented this to the king. (1.) They called the temple at Jerusalem the house of the great God (Ezr 5:8); for though the Samaritans, as it should seem, had yet gods many and lords many, they owned the God of Israel to be the great God, who is above all gods. "It is the house of the great God, and therefore we dare not oppose the building of it without orders from thee." (2.) They told him truly what was done, not stating, as their predecessors did, that they were fortifying the city as if they intended war, but only that they were rearing the temple as those that intended worship, Ezr 5:8. (3.) They fully represented their plea, told him what they had to say for themselves, and were willing that the cause should be set in a true light. (4.) They left it to the king to consult the records whether Cyrus had indeed made such a decree, and then to give directions as he should think fit, Ezr 5:17. We have reason to think that if Artaxerxes, in the foregoing chapter, had had the Jews' cause as fairly represented to him as it was here to Darius, he would not have ordered the work to be hindered. God's people could not be persecuted if they were not belied, could not be baited if they were not dressed up in bears' skins. Let but the cause of God and truth be fairly stated, and fairly heard, and it will keep its ground.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv2–6 Then rose up Zerubbabel the son of Shealtiel, and…
Then rose up Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak,.... Whose spirits were stirred up and quickened by the ministry of the prophets, the Lord accompanying it by his Spirit, Hag 1:12,
and began to build the house of God which is at Jerusalem; to go on with the building of it; for they had laid the foundation before, and perhaps had carried it up to some little height, at least, before they ceased from it, Ezr 3:10
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and with them were the prophets of God helping them; with words of counsel, comfort, and exhortation, directing and encouraging them, and promising them protection and success: these are the prophets before named.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2–4 Helping - Encouraging the people to work by their…
Helping - Encouraging the people to work by their presence, and assurance of success. It is supposed, the work had stopt about fifteen years. The first chapter of Haggai is the best comment on these two verses.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2–5 Verse 2. Then rose up Zerubbabel] Here we find…
Verse 2. Then rose up Zerubbabel] Here we find three classes of men joining in the sacred work: Zerubbabel the civil governor; Jeshua the high priest or ecclesiastical governor; and Haggai and Zechariah the prophets. How glorious it is when we see the civil government joining with the sacerdotal and prophetic for the establishment and extension of true religion!
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2, 3, 5 Ezr 5:2. Then rose up Zerubbabel and Jeshua, and…
Ezr 5:2. Then rose up Zerubbabel and Jeshua, and began to build the house — It had been begun to be built long before, but from the first had gone on very slowly, and afterward had been quite intermitted, till those great men, excited by the prophets, set the work forward again. With them were the prophets of God helping them — Encouraging them by their presence, and by assuring them that God would be with them to protect them from their enemies, and give them success. It is supposed the work had been stopped about fifteen years. The first chapter of Haggai is the best comment on these two verses.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv2, 3, 4, 6 Began to build - i. e., “made a second…
Began to build - i. e., “made a second beginning” - recommenced the uncompleted work.
Helping them - By infusing zeal into the people (see Hag 1:12).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2–5 Them. Aggeus had rebuked the people for building houses…
Them. Aggeus had rebuked the people for building houses for themselves, while they neglected the temple. The work was hereupon resumed without any fresh order from the king; as the edicts of the usurper, Oropastes, were considered as null, and the Jews only answer the governor, that they had been authorized by Cyrus, ver. 13, 17. Josephus, and 3 Esdras iii., and iv. 47., assert that Darius had given leave. (Calmet) (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 5 Then rose up Zerubbabel . . . and Jeshua…
Then rose up Zerubbabel . . . and Jeshua . . . began to build the house of God--The strong appeals and animating exhortations of these prophets gave a new impulse to the building of the temple. It was in the second year of the reign of Darius Hystaspes that the work, after a long interruption, was resumed.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2–6 2. Then rose up — It seems from Hag_1:2,…
2. Then rose up — It seems from Hag_1:2, that the people had become discouraged at the opposition they met in rebuilding the temple, and after being hindered by royal authority, they concluded that the time for rebuilding the Lord’s house had not yet come. But when the Magian usurper was deposed, and Darius began to restore the Zoroastrian temples and worship, of which he speaks in his great Behistun inscription, the prophets discerned that things had changed, and the people should feel encouraged to resume their work again.
The prophets… helping them — Urging and inspiring them to action by such exhortations and appeals as are found in the first chapter of Haggai.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2–6 2. Zerubbabel—Jeshua] see notes on Ezr_3:1; Ezr_3:8, Ezr_4:3.
2. Zerubbabel—Jeshua] see notes on Ezr_3:1; Ezr_3:8, Ezr_4:3.
began to build] The building had been begun in the second year of Cyrus, 537–6 (chap. Ezr_3:8; Ezr_3:10, Ezr_5:16). The work was now recommenced. The voice of the prophets supplied the needed encouragement. The effect of Haggai’s witness is described in Hag_1:12-14.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–6 (2) Then rose up.—This does not intimate that they…
(2) Then rose up.—This does not intimate that they had become indifferent. But the voice of prophecy inspirited them to go on without formal permission of Darius, who was known secretly to favour them already.
The prophets of God helping them.—In these two prophets we can read the invigorating sayings that encouraged the people almost from day to day and from stage to stage of their work.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2–6 Then rose up Zerubbabel and Jeshua. Haggai"s preaching was…
Then rose up Zerubbabel and Jeshua. Haggai"s preaching was especially addressed to these two leaders, (Hag_1:1) and their spirit was especially "stirred up" (ibid. ver. 14) by his preaching. The prophets of God Haggai and Zechariah were with them, throughout their work, helping them; and that in various ways.
1. By direct command to the people up to the mountain, and bring wood, and build the house"; (Hag_1:8)
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2. By warnings of mine house that is waste therefore the heaven over you is stayed from dew, and the earth is stayed from her fruit" (ibid. vers. 9, 10);
3. By exhortations strong, O Zerubbabel, saith the Lord; and be strong, O Joshua, son of Josedech, the high priest; and be ye strong, all ye people of the land, saith the Lord, and work"; (Hag_2:4) and
4. By encouraging prophecy hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it"; (Zec_4:9) and "the glory of this latter house shall be greater than that of the former, saith the Lord of Hosts: and in this place will I give peace, saith the Lord of Hosts". (Hag_2:9) By these and similar means the two prophets aroused a spirit of enthusiasm, which caused the work to make rapid progress, and was an invaluable assistance.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv3, 6 At the same time came to them Tatntia.
Ezr_5:3-5
At the same time came to them Tatntia.
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The great work investigated and continued
The sacred work investigated by the secular authorities.
1. The nature of the investigation.
2. The spirit of the investigation.
The eye of the world is upon the work of the Church to-day. Let the members see to it that it shall be apparent to all unprejudiced persons that their work tends to promote truth and righteousness, purity and peace, piety and patriotism.
II. The sacred wore carried on through the divine blessing, But the eye of their God was upon the elders of the Jews, etc. This suggests--
1. The Divine interest in the work.
2. The Divine oversight of the work.
3. The Divine inspiration of the workers.
4. The Divine protection of the workers. (William Jones.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v3 Ezr_5:3-17; Ezr_6:1-5
NEW DIFFICULTIES MET IN A NEW SPIRIT
Ezr_5:3-17; Ezr_6:1-5
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IT is in keeping with the character of his story of the returned Jews throughout, that no sooner has the chronicler let a ray of sunshine fall on his page-in his brief notice of the inspiriting mission of the two prophets-than he is compelled to plunge his narrative again into gloom. But he shows that there was now a new spirit in the Jews, so that they were prepared to meet opposition in a more manly fashion. If their jealous neighbours had been able to paralyse their efforts for years, it was only to be expected that a revival of energy in Jerusalem should provoke an increase of antagonism abroad, and doubtless the Jews were prepared for this. Still it was not a little alarming to learn that the infection of the anti-Jewish temper had spread over a wide area. The original opposition had come from the Samaritans. But in this later time the Jews were questioned by the Satrap of the whole district east of the Euphrates-"the governor beyond the river," {Ezr_5:3} as the chronicler styles him, describing his territory as it would be regarded officially from the standpoint of Babylon. His Aramaic name, Tattenai, shows that he was not a Persian, but a native Syrian, appointed to his own province, according to the Persian custom. This man and one Shethar-bozenai, whom we may assume to be his secretary, must have been approached by the colonists in such a way that their suspicions were roused. Their action was at first only just and reasonable. They asked the Jews to state on what authority they were rebuilding the temple with its massive walls. In the Hebrew Bible the answer of the Jews is so peculiar as to suggest a corruption of the text. It is in the first person plural-"Then said we unto them," etc. {Ezr_5:4} In the Septuagint the third person is substituted" Then said they," etc., and this rendering is followed in the Syriac and Arabic versions. It would require a very slight alteration in the Hebrew text. The Old Testament Revisers have retained the first person-setting the alternative reading in the margin. If we keep to the Hebrew text as it stands, we must conclude that we have here a fragment from some contemporary writer which the chronicler has transcribed literally. But then it seems confusing. Some have shaped the sentence into a direct statement, so that in reply to the inquiry for their authority the Jews give the names of the builders. How is this an answer? Possibly the name of Zerubbabel, who had been appointed governor of Jerusalem by Cyrus, could be quoted as an authority. And yet the weakness of his position was so evident that very little would be gained in this way, for it would be the right of the Satrap to inquire into the conduct of the local governor. If, however, we read the sentence in the third person, it will contain a further question from the Satrap and his secretary, inquiring for the names of the leaders in the work at Jerusalem. Such an inquiry threatened danger to the feeble Zerubbabel.
The seriousness of the situation is recognised by the grateful comment of the chronicler, who here remarks that "the eye of their God was upon the elders of the Jews." {Ezr_5:5} It is the peculiarity of even the driest records of Scripture that the writers are always ready to detect the presence of God in history. This justifies us in describing the Biblical narratives as "sacred history," in contrast to the so-called "secular history" of such authors as Herodotus and Livy. The narrow conception of the difference is to think that God was with the Jews, while He left the Greeks and Romans and the whole Gentile world to their fate without any recognition or interference on His part. Such a view is most dishonouring to God, who is thus regarded as no better than a tribal divinity, and not as the Lord of heaven and earth. It is directly contradicted by the Old Testament historians, for they repeatedly refer to the influence of God on great world monarchies. No doubt a claim to the Divine graciousness as the peculiar privilege of Israel is to be seen in the Old Testament. As far as this was perverted into a selfish desire to confine the blessings of God to the Jews, it was vigorously rebuked in the Book of Jonah. Still it is indisputable that those who truly sought Gods grace, acknowledged His authority, and obeyed His will, must have enjoyed privileges which such of the heathen as St. Paul describes in the first chapter of his Epistle to the Romans could not share. Thus the chronicler writes as though the leaders of the Jews in their difficulties were the special objects of the Divine notice. The eye of God was on them, distinctively. God is spoken of as their God. They were men who knew, trusted, and honoured God, and at the present moment they were loyally carrying out the direction of Gods prophets. All this is special. Nevertheless, it remains true that the chief characteristic of Biblical history is its recognition of the presence of God in the affairs of mankind generally, and this applies to all nations, although it is most marked among those nations in which God is known and obeyed.
The peculiar form of Providence which is brought before us in the present instance is the Divine observation. It is difficult to believe that, just as the earth is visible to the stars throughout the day while the stars are invisible to the earth, we are always seen by God although we never see Him. When circumstances are adverse-and these circumstances are only too visible - it is hard not to doubt that God is still watching all that happens to us, because although we cry out in our agony no answer breaks the awful silence and no hand comes out of the clouds to hold us up. It seems as though our words were lost in the void. But that is only the impression of the moment. If we read history with the large vision of the Hebrew chronicler, can we fail to perceive that this is not a God-deserted world? In the details His presence may not be discerned, but when we stand back from the canvas and survey the whole picture, it flashes upon us like a sunbeam spread over the whole landscape. Many a man can recognise the same happy truth in the course of his own life as he looks back over a wide stretch of it, although while he was passing through his perplexing experience the thicket of difficulties intercepted his vision of the heavenly light.
Now it is a most painful result of unbelief and cowardice working on the consciousness of guilt lurking in the breast of every sinful man, that the "eye of God" has become an object of terror to the imagination of to many people. Poor Hagars exclamation of joy and gratitude has been sadly misapprehended. Discovering to her amazement that she is not alone in the wilderness, the friendless, heart-broken slave-girl looks up through her tears with a smile of sudden joy on her face, and exclaims, "Thou God seest me!" {Gen_16:13} And yet her happy words have been held over terrified children as a menace! That is a false thought of God which makes any of His children shrink from His presence, except they are foul and leprous with sin, and even then their only refuge is, as St. Augustine found, to come to the very God against whom they have sinned. We need not fear lest some day God may make a miserable discovery about us. He knows the worst, already. Then it is a ground of hope that while He sees all the evil in us God still loves His children-that He does not love us, as it were, under a misapprehension. Our Lords teaching on the subject of the Divine observation is wholly reassuring. Not a sparrow falls to the ground without our Fathers notice, the very hairs of our head are all numbered, and the exhortation based on these facts is not "Beware of the all-seeing Eye!" but "Fear not." {Luk_12:7}
The limitation of the chroniclers remark is significant. He speaks of the eye of God, not of Gods mighty hand, nor of His outstretched arm. It was not yet the time for action; but God was watching the course of events. Or if God was acting, His procedure was so secret that no one could perceive it. Meanwhile it was enough to know that God was observing everything that was transpiring. He could not be thought of as an Epicurean divinity, surveying the agony and tragedy of human life with a stony gaze of supercilious indifference, as the proud patrician looks down on the misery of the dim multitude. For God to see is for God to care; and for God to care is for God to help. But this simple statement of the Divine observation maintains a reserve as to the method of the action of God, and it is perhaps the best way of describing Providence so that it shall not appear to come into collision with the free will of man.
The chronicler distinctly associates the Divine observation with the continuance of the Jews in their work. Because the eye of God was on them their enemies could not cause them to cease until the matter had been referred to Darius and his answer received. This may be explained by some unrecorded juncture of circumstances which arrested the action of the enemies of Israel; by the overruling Providence according to which the Satrap was led to perceive that it would not be wise or just for him to act until he had orders from the king; or by the new zeal with which the two prophets had inspired the Jews, so that they took up a bold position in the calm confidence that God was with them. Account for it as we may, we see that in the present case the Jews were not hindered in their work. It is enough for faith to perceive the result of the Divine care without discovering the process.
The letter of the Satrap and his secretary embodies the reply of the Jews to the official inquiries, and that reply clearly and boldly sets forth their position. One or two points in it call for passing notice.
In the first place, the Jews describe themselves as "servants of the God of heaven and earth." Thus they start by mentioning their religious status, and not any facts about their race or nation. This was wise, and calculated to disarm suspicion as to their motives; and it was strictly true, for the Jews were engaged in a distinctly religious work. Then the way in which they describe their God is significant. They do not use the national name "Jehovah." That would serve no good purpose with men who did not know or acknowledge their special faith. They say nothing to localise and limit their idea of God. To build the temple of a tribal god would be to further the ends of the tribe, and this the jealous neighbours of the Jews supposed they were doing. By the larger title the Jews lift their work out of all connection with petty personal ends. In doing so they confess their true faith. These Jews of the return were pure monotheists. They believed that there was one God who ruled over heaven and earth.
In the second place, with just a touch of national pride, pathetic under the circumstances, they remind the Persians that their nation has seen better days, and that they are rebuilding the temple which a great king has set up. Thus, while they would appeal to the generosity of the authorities, they would claim their respect, with the dignity of men who know they have a great history. In view of this the next statement is most striking. Reciting the piteous story of the overthrow of their nation, the destruction of their temple, and the captivity of their fathers, the Jews ascribe it all to their national sins. The prophets had long ago discerned the connection of cause and effect in these matters. But while it was only the subject of prediction, the proud people indignantly rejected the prophetic view. Since then their eyes had been opened by the painful purging of dire national calamities. One great proof that the nation had profited by the fiery ordeal of the captivity is that it now humbly acknowledged the sins which had brought it into the furnace. Trouble is illuminating. While it humbles men, it opens their eyes. It is better to see clearly in a lowly place than to walk blindfold on perilous heights.
After this explanatory preamble, the Jews appeal to the edict of Cyrus, and describe their subsequent conduct as a direct act of obedience to that edict. Thus they plead their cause as loyal subjects of the Persian empire. In consequence of this appeal the Satrap and his secretary request the king to order a search to be made for the edict, and to reply according to his pleasure.
The chronicler then proceeds to relate how the search was prosecuted, first among the royal archives at Babylon-in "the house of books." {Ezr_6:1} One of Mr. Layards most valuable discoveries was that of a set of chambers in a palace at Koyunjik, the whole of the floor of which was covered more than a foot deep with terra-cotta tablets inscribed with public records. A similar collection has been recently found in the neighbourhood of Babylon. In some such record-house the search for the edict of Cyrus was made. But the cylinder or tablet on which it was written could not be found. The searchers then turned their attention to the roll-chamber at the winter palace of Ecbatana, and there a parchment or papyrus copy of the edict was discovered.
One of the items of this edict as it is now given is somewhat surprising, for it was not named in the earlier account in the first chapter of the Book of Ezra. This is a description of the dimensions of the temple which was to be built at Jerusalem. It must have been not a little humiliating to the Jews to have to take these measurements from a foreign sovereign, a heathen, a polytheist. Possibly, however, they had been first supplied to the king by the Jews, so that the builders might have the more explicit permission for what they were about to undertake. On the other hand, it may be that we have here the outside dimensions, beyond which the Jews were not permitted to go, and that the figures represent a limit for their ambitions. In either case the appearance of the details in the decree at all gives us a vivid conception of the thoroughness of the Persian autocracy, and of the perfect subjection of the Jews to Cyrus.
Some difficulty has been felt in interpreting the figures because they seem to point to a larger building than Solomons temple. The height is given at sixty cubits, and the breadth at the same measurement. But Solomons temple was only thirty cubits high, and its total breadth, with its side-chambers, was not more than forty cubits. {1Ki_6:2} When we consider the comparative poverty of the returned Jews, the difficulties under which they laboured, the disappointment of the old men who had seen the former building, and the short time within which the work was finished-only four years-{Ezr_4:24; Ezr_5:15} it is difficult to believe that it was more than double the size of the glorious fabric for which David collected materials, on which Solomon lavished the best resources of his kingdom, and which even then took many more years in building. Perhaps the height includes the terrace on which the temple was built, and the breadth of the temple adjuncts. Perhaps the temple never attained the dimensions authorised by the edict. But even if the full size were reached, the building would not have approached the size of the stupendous temples of the great ancient empires. Apart from its courts Solomons temple was certainly a small building. It was not the size, but the splendour of that famous fabric that led to its being regarded with so much admiration and pride.
The most remarkable architectural feature of all these ancient temples was the enormous magnitude of the stones with which they were built. At the present day the visitor to Jerusalem gazes with wonder at huge blocks, all carefully chiselled and accurately fitted together, where parts of the old foundations may still be discerned. The narrative in Ezra makes several references to the great stones-"stones of rolling" {Ezr_5:8} it calls them, because they could only be moved on rollers. Even the edict mentions "three rows of great stones," together with "a row of new timber," {Ezr_6:4} -an obscure phrase, which perhaps means that the walls were to be of the thickness of three stones, while the timber formed an inner pannelling; or that there were to be three storeys of stone and one of wood; or yet another possibility, that on three tiers of stone a tier of wood was to be laid. In the construction of the inner court of Solomons temple this third method seems to have been followed, for we read, "And he built the. inner court with three rows of hewn stone and a row of cedar beams." {1Ki_6:36} However we regard it-and the plan is confusing and a matter of much discussion-the impression is one of massive strength. The jealous observers noted especially the building of "the wall" of the temple. {Ezr_5:9} So solid a piece of work might be turned into a fortification. But no such end seems to have been contemplated by the Jews. They built solidly because they wished their work to stand. It was to be no temporary tabernacle, but a permanent temple designed to endure to posterity. We are struck with the massive character of the Roman remains in Britain, which show that when the great world conquerors took possession of our island they settled down in it and regarded it as a permanent property. The same grand consciousness of permanence must have been in the minds of the brave builders who planted this solid structure at Jerusalem in the midst of troubles and threatenings of disaster. Today, when we look at the stupendous Phoenician and Jewish architecture of Syria, we are, struck with admiration at the patience, the perseverance, the industry, the thoroughness, the largeness of idea that characterised the work of these old-world builders. Surely it must have been the outcome of a similar tone and temper of mind. The modern mind may be more nimble, as the modern work is more expeditious. But for steadfastness of purpose the races that wrought so patiently at great enduring works seem to have excelled anything we can attain. And yet here and there a similar characteristic is observable-as, for example, in the self-restraint and continuous toil of Charles Darwin, when he collected facts for twenty years before he published the book which embodied the conclusion he had drawn from his wide induction.
The solid character of the temple-building is further suggestive, because the work was all done for the service of God. Such work should never be hasty, because God has the leisure of eternity in which to inspect it. It is labour lost to make it superficial and showy without any real strength, because God sees behind all pretences. Moreover, the fire will try every mans work of what sort it is. We grow impatient of toil; we weary for quick results; we forget that in building the spiritual temple strength to endure the shocks of temptation and to outlast the decay of time is more valued by God than the gourd-like display which is the sensation of the hour, only to perish as quickly as it has sprung up.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
Paul E. Kretzmann 1924 · Public Domain On v6 The Letter of Inquiry Directed To Darius—
The Letter of Inquiry Directed To Darius—
v. 6. The copy of the letter that Tatnai, governor on this side the river, on the western side of the Euphrates, and Shetharboznai and his companions, the Apharsachites, the lower officials, which were on this side the river, sent unto Darius the king;
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v. 7. they sent a letter unto him, they made a report of their investigation as carried on till then, wherein was written thus: Unto Darius the king, all peace!
v. 8. Be it known unto the king that we went into the province of Judea, the smaller subdivision of Tatnai’s satrapy, to the house of the great God, which is builded with great stones, literally, "with stones of rolling," since they were so large that they had to be rolled or dragged along the ground, and timber is laid in the walls, and this work goeth fast on and prospereth in their hands, the Jews were making fine headway in the construction of their Temple.
v. 9. Then asked we those elders and said unto them thus, Who commanded you to build this house and to make up these walls? Cf v. 4.
v. 10. We asked their names also to certify thee, to give all the information which the king might desire, that we might write the names of the men that were the chief of them.
v. 11. And thus they returned us answer, saying, We are the servants of the God of heaven and earth, the one whom they considered not only the highest, but the only true God, and build the house that was builded these many years ago, rebuilding the Temple of Solomon, which a great king of Israel builded and set up, 1Ki 6:1.
v. 12. But after that our fathers had provoked the God of heaven unto wrath, as it is so abundantly shown in the Books of the Kings and of Chronicles, 2Ch 36:16-17, he gave them into the hand of Nebuchadnezzar, the king of Babylon, the Chaldean, who destroyed this house and carried the people away into Babylon, 2Ki 24:2; 2Ki 25:8-11.
v. 13. But in the first year of Cyrus, the king of Babylon, the same King Cyrus made a decree to build this house of God, Ezr 1:1.
v. 14. And the vessels also of gold and silver of the house of God which Nebuchadnezzar took out of the Temple that was in Jerusalem and brought them into the Temple of Babylon, 2Ch 36:7-18, those did Cyrus the king take out of the Temple of Babylon, and they were delivered unto one, whose name was Sheshbazzar, whom he had made governor, rather, deputy;
v. 15. and said unto him, Take these vessels, go, carry them into the Temple that is in Jerusalem, and let the house of God be builded in his place. So the fact that Cyrus himself had expressly ordered the building of the Temple was strongly brought out.
v. 16. Then came the same Sheshbazzar and laid the foundation of the house of God which is in Jerusalem; and since that time even until now hath it been in building, and yet it is not finished. Tatnai probably included this in his report from the appearance of things in Jerusalem, since the Temple area had been in use all these years, even though actual building operations had ceased.
v. 17. Now, therefore, if it seem good to the king, let there be search made in the king’s treasure-house, which is there at Babylon, for the royal archives, where important state documents were kept, were a part of this treasure-house, whether it be so that a decree was made of Cyrus the king to build this house of God at Jerusalem, and let the king send his pleasure to us concerning this matter, render his opinion or decision. The mighty God of heaven and earth has also the powerful ones of the earth in His hand, guiding their hearts as the rivers of water and causing them to grant such liberties to the Church that it may continue its work of spreading the Gospel throughout the world.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 6 Tattenai ... Shethar-Bozenai
Tattenai ... Shethar-Bozenai
men's names (See: How to Translate Names)
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the Province Beyond the River
This is the name of the province that was west of the Euphrates River. It was across the river from the city of Susa. See how you translated it in Esra 4:10. (See: How to Translate Names)
God's eye was on
The eye represents the person watching over another person. AT: "God was watching over" (See: Synecdoche)
for a letter to be sent to the king and for a decree to be returned to them
This can be translated in active form. AT: "for an official to send a letter to the king and for the king to send a letter back to them with a decree" (See: Active or Passive)
translationWords
companion
decree
elder
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv2, 3, 5, 6 5:2 The Jewish leaders had not led by faith…
5:2 The Jewish leaders had not led by faith (see Hag 1:1, 12). Now God’s Spirit stirred them up (Hag 1:14), and they obeyed by getting to work. • Zerubbabel and Jeshua figure prominently in the books of Haggai and Zechariah.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.