Then Darius the king made a decree, and the house of the archives, where the treasures were laid up in Babylon, was searched. A scroll was found at Achmetha, in the palace that is in the province of Media, and in it this was written for a record:
In the first year of Cyrus the king, Cyrus the king made a decree: Concerning God’s house at Jerusalem, let the house be built, the place where they offer sacrifices, and let its foundations be strongly laid; with its height sixty cubits, and its width sixty cubits; with three courses of great stones and a course of new timber. Let the expenses be given out of the king’s house. Also let the gold and silver vessels of God’s house, which Nebuchadnezzar took out of the temple which is at Jerusalem, and brought to Babylon, be restored and brought again to the temple which is at Jerusalem, everything to its place. You shall put them in God’s house.
Now therefore, Tattenai, governor beyond the River, Shetharbozenai, and your companions the Apharsachites, who are beyond the River, you must stay far from there. Leave the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in its place. Moreover I make a decree what you shall do for these elders of the Jews for the building of this house of God: that of the king’s goods, even of the tribute beyond the River, expenses must be given with all diligence to these men, that they not be hindered. That which they have need of, including young bulls, rams, and lambs, for burnt offerings to the God of heaven; also wheat, salt, wine, and oil, according to the word of the priests who are at Jerusalem, let it be given them day by day without fail; that they may offer sacrifices of pleasant aroma to the God of heaven, and pray for the life of the king, and of his sons. I have also made a decree that whoever alters this message, let a beam be pulled out from his house, and let him be lifted up and fastened on it; and let his house be made a dunghill for this. May the God who has caused his name to dwell there overthrow all kings and peoples who stretch out their hand to alter this, to destroy this house of God which is at Jerusalem. I Darius have made a decree. Let it be done with all diligence.
Geneva Bible translators 1599 · Public Domain On vv1, 2, 4, 5, 6, 8, 12 Hebrew, house of books.
Hebrew, house of books.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–12 Ezr 6:1 Then Darius the king made a decree,…
Ezr 6:1 Then Darius the king made a decree, and search was made in the house of the rolls, where the treasures were laid up in Babylon.
Ver. 1. Then Darius the king] DARIUS HYSTASPES, who succeeded Cambyses, being chosen by the princes of the Persians, as saith Herodotus. Plato commendeth him for a restorer of the Persian monarchy, much defaced under Cambyses. Howbeit he discommends him for this, that he bred not his son Xerxes so well as he might have done, and further testifieth, that to him it might be said: O Darius, how little care hast thou taken to shun Cyrus’s slackness! for thou hast bred Xerxes every whit as ill as he did Cambyses, W Dαρειε ως του Kυρου κακον ουκ εμα- Yες..
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In the house of the rolls] So called, because rolled up together, volumes rolled up, like the web upon the pin.
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 vv1, 2, 3, 4, 5, 6, 8 Darius made a decree; either,
Darius made a decree; either,
1. To search the rolls. Or rather,
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2. To permit and promote the building of the temple. And so the following words may be rendered, after search was made, &c., the Hebrew particle vau being oft so used, as hath been noted before. In Babylon; either,
1. In the kingdom or empire of Babylon, which he now possessed; or rather,
2. In the city of Babylon, where search was first made, supposing that this edict, which was made presently after Cyrus had taken Babylon, was kept there; but not finding it there, they searched in Achmetha, and found it there.
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 v1 We have here, I. The decree of Cyrus for…
We have here, I. The decree of Cyrus for the building of the temple repeated. To this the Samaritans referred because the Jews pleaded it, and perhaps hoped it would not be found, and then their plea would be over-ruled and a stop put to their work. Search was ordered to be made for it among the records; for, it seems, the tribes had not taken care to provide themselves with an authentic copy of it, which might have stood them in good stead, but they must appeal to the original. It was looked for in Babylon (Ezr 6:1), where Cyrus was when he signed it. But, when it was not found there, Darius did not make that a pretence to conclude that therefore there was no such decree, and thereupon to give judgment against the Jews; but it is probable, having himself heard that such a decree was certainly made, he ordered the rolls in other places to be searched, and at length it was found at Achmetha, in the province of the Medes, Ezr 6:2. Perhaps some that durst not destroy it, yet hid it there, out of ill will to the Jews, that they might lose the benefit of it. But Providence so ordered that it came to light; and it is here inserted, Ezr 6:3-5. 1. Here is a warrant for the building of the temple: Let the house of God at Jerusalem, yea, let that house be built (so it may be read), within such and such dimensions, and with such and such materials. 2. A warrant for the taking of the expenses of the building out of the king's revenue, Ezr 6:4. We do not find that they had received what was here ordered them, the face of things at court being soon changed. 3. A warrant for the restoring of the vessels and utensils of the temple, which Nebuchadnezzar had taken away (Ezr 6:5), with an order that the priests, the Lord's ministers, should return them all to their places in the house of God.
II. The confirmation of it by a decree of Darius, grounded upon it and in pursuance of it.
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1. The decree of Darius is very explicit and satisfactory.
(1.) He forbids his officers to do any thing in opposition to the building of the temple. The manner of expression intimates that he knew they had a mind to hinder it: Be you far hence (Ezr 6:6); let the work of this house of God alone, Ezr 6:7. Thus was the wrath of the enemy made to praise God and the remainder thereof did he restrain.
(2.) He orders them out of his own revenue to assist the builders with money, [1.] For carrying on the building, Ezr 6:8. Herein he pursues the example of Cyrus, Ezr 6:4. [2.] For maintaining the sacrifices there when it was built, Ezr 6:9. He ordered that they should be supplied with every thing they wanted both for burnt-offerings and meat-offerings. He was content it should be a rent-charge upon his revenue, and ordered it to be paid every day, and this without fail, that they might offer sacrifices and prayers with them (for the patriarchs, when they offered sacrifice, called on the name of the Lord, so did Samuel, Elijah, and others) for the life (that is, the happiness and prosperity) of the king and his sons, Ezr 6:10. See here how he gives honour, First, To Israel's God, whom he calls once and again the God of heaven. Secondly, To his ministers, in ordering his commissioners to give out supplies for the temple service at the appointment of the priests. Those that thought to control them must now be, in this matter, at their command. It was a new thing for God's priests to have such an interest in the public money. Thirdly, To prayer: That they may pray for the life of the king. He knew they were a praying people, and had heard that God was nigh to them in all that which they called upon him for. He was sensible he needed their prayers and might receive benefit by them, and was kind to them in order that he might have an interest in their prayers. It is the duty of God's people to pray for those that are in authority over them, not only for the good and gentle, but also for the forward; but they are particularly bound in gratitude to pray for their protectors and benefactors; and it is the wisdom of princes to desire their prayers, and to engage them. Let not the greatest princes despise the prayers of the meanest saints; it is desirable to have them for us, and dreadful to have them against us.
(3.) He enforces his decree with a penalty (Ezr 6:11): "Let none either oppose the work and service of the temple or withhold the supports granted to it by the crown upon pain of death. If any alter this decree, let him be (hanged before his own door as we say), hanged upon a beam of his own house, and, as an execrable man, let his house be made a dunghill."
(4.) He entails a divine curse upon all those kings and people that should ever have any hand in the destruction of this house, Ezr 6:12. What he would not do himself for the protection of the temple he desired that God, to whom vengeance belongs, would do. This bespeaks him zealous in the cause; and though this temple was, at length, most justly destroyed by the righteous hand of God, yet perhaps the Romans, who were the instruments of that destruction, felt the effects of this curse, for that empire sensibly declined ever after.
2. From all this we learn, (1.) That the heart of kings is in the hand of God, and he turns it which way soever he pleases; what they are he makes them to be, for he is King of kings. (2.) That when God's time has come for the accomplishing of his gracious purposes concerning his church he will raise up instruments to promote them from whom such good service was not expected. The earth sometimes helps the woman (Rev 12:16), and those are made use of for the defence of religion who have little religion themselves. (3.) That what is intended for the prejudice of the church has often, by the overruling providence of God, been made serviceable to it, Phi 1:12. The enemies of the Jews, in appealing to Darius, hoped to get an order to suppress them, but, instead of that, they got an order to supply them. Thus out of the eater comes forth meat. The apocryphal Esdras (or Ezra), Book 1 ch. 3 and 4, gives another account of this decree in favour of the Jews, that Darius had vowed that if ever he came to the kingdom he would build the temple at Jerusalem, and that Zerubbabel, who was one of his attendants (whereas it is plain here that he was now at Jerusalem), for making an ingenious discourse before him on that subject (Great is the truth and will prevail), was told to ask what recompence he would, and asked only for this order, in pursuance of the king's vow.
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 vv1–12 Then Darius the king made a decree,.... To make…
Then Darius the king made a decree,.... To make inquiry after the edict of Cyrus, to search the public records for it:
and search was made in the house of the rolls; or "books" (r), in a public library or museum:
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where the treasures were laid up in Babylon; where things of worth and value were reposited; not only gold, silver, jewels, and precious stones, and things rare and curious, but all sorts of writings relating to the monarchy, and the dominions belonging to it; but it seems it could not be found here, and therefore the king ordered search to be made elsewhere.
(r) , , Sept. "in bibliotheca", V. L. "in bibliotheca librorum", Tigurine version; "in domo librorum", Pagninus, Montanus.
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 vv1, 2, 3, 12 Darius's answer, ver. 1-7. His decree, ver. 8-12. The…
Darius's answer, ver. 1-7. His decree, ver. 8-12. The temple is finished, ver. 13-15. The dedication of it, ver. 16-18. The passover kept, ver. 19-22.
A decree - To search the rolls in Babylon, where search was first made; but not finding the edict there, they searched in Achmetha, or Ecbatana, and found it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 4, 6, 10, 11 Darius orders search to be made for the edict…
CHAPTER VI
Darius orders search to be made for the edict of Cyrus, 1.
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It is found at Achmetha, 2.
A transcript of this edict, 3-5.
Darius confirms it, 6-12.
Tatnai encourages the Jews to proceed; and they finish the
temple in the sixth year of Darius, 13-15.
They dedicate the temple, 16-18;
keep the Passover, 19-21,
and the feast of unleavened bread, 22.
NOTES ON CHAP. VI
Verse 1. In the house of the rolls] בית ספריא beith siphraiya, the house of the books, the king's library. This is the first time we hear of a library.
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 vv1, 3, 5, 6, 8, 10, 12 Ezr 6:1. Then Darius the king made a decree…
Ezr 6:1. Then Darius the king made a decree — To search the rolls in Babylon, where search was fairly made; but not finding the edict there, they searched in Achmetha, or Ecbatana, the royal city of the Medes and Persians, and found it there. As Darius, the better to fortify his title to the crown, had married two of the daughters of Cyrus, he thought himself concerned to do every thing which might tend to the honour of that great prince, and therefore more readily confirmed the decree which he had granted to the Jews.
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 vv1, 2, 3, 4, 6, 11, 12 A “house of the rolls” was discovered at Koyunjik,…
A “house of the rolls” was discovered at Koyunjik, the ancient Nineveh, in 1850 - a set of chambers, i. e., in the palace devoted exclusively to the storing of public documents. These were in baked clay, and covered the floor to the depth of more than a foot. Such a “house” was probably that at Babylon.
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 vv1, 2, 3, 4, 5, 8, 9, 11 Library. Protestants, "house of the rolls, where the treasures…
Library. Protestants, "house of the rolls, where the treasures were," &c. --- Babylon. In the city, the search was fruitless: (Vatable) but in the kingdom, the record was discovered. (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).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 I. Darius’ Answer. Ezr_6:1-12
B.—THE ANSWER OF DARIUS, THE COMPLETION OF THE TEMPLE, AND THE FIRST CELEBRATION OF THE PASSOVER
Ezr_6:1-22
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I. Darius’ Answer. Ezr_6:1-12
1Then Darius the king made a decree, and search was made in the house of the rolls, where the treasures were laid up in Babylon. 2And there was found at Achmetha, in the palace that is in the province of the Medes, a roll, and therein was a record thus written: 3In the first year of Cyrus the king, the same Cyrus the king made a decree concerning the house of God at Jerusalem, Let the house be builded, the place where they offered sacrifices, and let the foundations thereof be strongly laid; the height thereof three-score cubits, and the breadth thereof three-score 4cubits; With three rows of great stones, and a row of new timber: and let the expenses be given out of the king’s house: 5And also let the golden and silver vessels of the house of God, which Nebuchadnezzar took forth out of the temple which is at Jerusalem, and brought unto Babylon, be restored, and brought again unto the temple which is at Jerusalem, every one to his place, and place them in the house 6of God. Now therefore, Tatnai, governor beyond the river, Shethar-boznai, and your companions the Apharsachites, which are beyond the river, be ye far from thence: 7Let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in his place. 8Moreover I make a decree what ye shall do to the elders of these Jews for the building of this house of God: that of the king’s goods, even of the tribute beyond the river, forthwith expenses be given unto these men, that they be not hindered. 9And that which they have need of, both young bullocks, and rams, and lambs, for the burnt-offerings of the God of heaven, wheat, salt, wine and oil, according to the appointment of the priests which are at Jerusalem, let it be given them day by day without fail: 10That they may offer sacrifices of sweet savors unto the God of heaven, and pray for the life of the king, and of his sons. 11Also I have made a decree that whosoever shall alter this word, let timber be pulled down from his house, and being set up, let him be hanged thereon; and let his house be made a dunghill for this. 12And the God that hath caused his name to dwell there destroy all kings and people, that shall put to their hand to alter and to destroy this house of God which is at Jerusalem. I Darius have made a decree; let it be done with speed.
II. the completion and dedication of the temple. Ezr_6:13-18
13Then Tatnai, governor on this side the river, Shethar-boznai, and their companions, according to that which Darius the king had sent, so they did speedily. 14And the elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. 15And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king. 16And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy. 17And offered at the dedication of this house of God a hundred bullocks, two hundred rams, four hundred lambs; and for a sin-offering for all Israel, twelve he-goats, according to the number of the tribes of Israel. 18And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses.
III. celebration of the first passover-feast. Ezr_6:19-22
19And the children of the captivity kept the passover upon the fourteenth day of the first month. 20For the priests and the Levites were purified together, all of them were pure, and killed the passover for all the children of the captivity, and for their brethren the priests, and for themselves. 21And the children of Israel, which were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek the Lord God of Israel, did eat. 22And kept the feast of unleavened bread seven days with joy: for the Lord had made them joyful, and turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel.
EXEGETICAL AND CRITICAL
Ezr_6:1-12. The answer of Darius. Notwithstanding the great importance of the decision that Darius gave in reply to the letter of his officers and the greatness of its results, in that after so long a waiting it finally introduced a new and significant turn of affairs, its introduction is quite brief.—Then Darius the king made a decree.—These words seem to refer only to the command to make an investigation; but in reality they serve as an introduction to the decree which was promulgated to Tatnai, etc.; comp. V. 6. It is as if the subsequent narrative: and search was made, were taken up merely as an explanation of the decree following in Ezr_6:6 sq. Without doubt it was contained in the decree of Darius to Tatnai, as its basis or introduction.—The house of writings.—Comp. Ezr_5:17.1 Here the treasures likewise were laid up. מְהַחֲתִין is participle Aphel of נחת. Comp. Ezr_5:15.
Ezr_6:2. And there was found at Achmetha.—Search was made for the writing in Babylon; but it was found in Achmetha, after that there was probably found in the archives at Babylon a reference to the archives of Achmetha for the documents of the time of Cyrus. The letters אחם engraved on coins seem to designate this city. Comp. Mordtmann, D. M. Zeitschrift, VIII., S. 14, In ancient Persian, however, Achmetha probably was Hagamatha.—[Rawlinson in loco: “in the Behistun inscription Hagmatana.”—Tr.]—In Greek it is ’Αγβάτανα (Herod. I. 98) or ’Eκβάτανα (Jdt_1:14), the summer-residence of the Persian and Parthian kings, built by Deiokes, the capital of Media the great, in the vicinity of the present Hamadan.—In the palace.—The archives were especially in the citadel, בִּירָה=ἡ βάρις, which embraced the palace and likewise the other prominent buildings.—A roll and therein was a record.2—We should expect directly after בְּגַוַּהּ (there is less authority for a kametz in the last syll.) the contents of the writing; indeed דְּכְרוֹנָה (st. emph. of דִּכְרוֹן) may have been a superscription in the writing itself about equivalent to: memorandum; nevertheless it is here connected with the previous clause as a memorandum was written therein. The contents do not follow until Ezr_6:3-5.
Ezr_6:3 contains first probably stereotype introductory forms; at first the date: In the first year of king Cyrus (as in Ezr_5:13); then the short preamble: Cyrus the king made a decree; then a statement of the contents; then the following words: the house of God at Jerusalem, stand alone by themselves, and constitute to a certain extent a title. Then the command: Let the house be built as a place where offerings are brought and whose foundations are capable of supporting (namely, the structure).—אֲתַר is placed before the relative clause in stat. constr. as מְקוֹם, Hos_2:1, etc. יְאֻשּׁוֹהִי מְסוֹבְלִין is hardly to be explained as: “its foundation they may set up” (Keil), or “may be erected (Ges. in his Thesaurus). In this sense the additional clause would be superfluous. We would expect an optative instead of a participle. It is made co-ordinate with the previous relative clause by the participle, and not with the principal clause “let the house of God be built.” סבל, which only in very detached passages is like the Heb. נשׂא, in the Targum of Deu_24:15 and in the Samaritan translation of Gen_13:10, means, as in Hebrew, without doubt also in Chald, first and chiefly, to drag, bear a burden. Accordingly we regard as the safest explanation: whose foundations are burden-bearing, that is, capable of carrying, durable for the buildings erected upon them. Cyrus might have been present to state briefly in his own way the very reason why the house of God in Jerusalem was to be built. It is a place wherein they from ancient times offer offerings, thus a place long ago sanctified, and besides the foundations are still present and in a condition capable of bearing a building upon them. The two participles, thus viewed, are used without regard to tense. The Vulgate and the Rabbins likewise let this conception betray itself since they render: ponant fundamenta supportantia. Although it is more natural to suppose that this second relative clause should be synonymous with the first, yet there is no change in the text that could be at all proposed (e.g., אִשִּׁין for אֻשִּׁין) that would throw any light. Whilst indeed Esdras had διὰ πυρὸς ἐνδελεχοῦς, the Sept. seems, although rendering very freely (κὰι ἔθηκαν ἔπαρμα) to have followed our text.
In order that the house might be large and elevated enough, Cyrus at once fixed ’its height and breadth (comp. Dan_3:1 for פְּתָיֵהּ), and indeed both, sixty cubits, double that of the temple of Solomon. Comp. 1Ki_6:2. Even if in this passage the cubit of commerce of the exile times were meant, whilst in 1Ki_6:2, on the other hand, the ancient Mosaic or holy cubit (2Ch_3:3), which according to Eze_40:5; Eze_43:13, was a hand’s breadth longer than the former, namely, eighteen and a half Rhenish inches, the difference would still be significant enough. But it is probable that the reference here is to the Mosaic cubit. The measurements for the new temple appear, since they were just double, to have been chosen with reference to those of the old temple, and on their basis. It is probable that Cyrus thought he could not make the matter of the temple his own affair without at least surpassing Solomon to the extent of double. Perhaps this explains why he fixes nothing at all respecting the length. Probably he knew that a greater length than that of the temple of Solomon was not desirable, since otherwise the temple buildings would have taken relatively too much space, and the extent of the courts, which needed much space, be too limited. Since now he could not well go beyond Solomon in this respect, he rather makes no standard at all. The building of Solomon’s temple had a length of sixty cubits, twenty for the most holy place, forty for the holy place, and besides a vestibule of ten cubits. This was besides surrounded on the two long sides and in the rear, by wings of five cubits breadth. The length of the temple of Herod was limited to essentially the same measurements. But if they did not wish to exceed these measurements, the sixty cubits breadth could only be applied to measure the outer breadth, embracing likewise the wings, unless they would entirely abandon the relations rendered sacred by the tabernacle, and almost throughout retained by the temple of Solomon. The holiest of all had been a cube in both the tabernacle and the temple of Solomon and the holy place again had had double the length of this cube, and this arrangement of the parts seems to have been regarded as the most essential. The internal breadth of the second temple could not well amount to more than that of the first temple, or than that which it subsequently had in the temple of Herod, namely, twenty cubits (with Keil and against Merx in Herz’s Real-Enc. XV. S. 513 and Berth.) Thus there remained to the side buildings a considerable space. If we reckon ten cubits for each side, whilst in the temple of Solomon only five cubits had been applied to that purpose, since the breadth in that case would have amounted to twenty cubits in the clear, in all thirty cubits, there still remain twenty cubits for the four walls, which in the temple of Herod likewise took up the same amount of space. Whether accordingly the internal height was likewise limited, whether it at least in the holiest of all was diminished to the measure of the length and breadth, as it were, by the addition of upper chambers, such as had been in the temple of Solomon likewise, these taking up ten cubits in height, we know not. In the temple of Herod there was assigned to the holiest of all, as well as to the holy place, an internal height of sixty cubits, whilst still forty to sixty cubits in height were applied to the upper chambers. And it is possible that Zerubbabel and Jeshua likewise already acted with more freedom with reference to the height, an internal height of only twenty cubits in connection with an external height of sixty cubits, would have been almost too much out of proportion. That they really carried the external height to sixty cubits, seems to follow from Josephus Arch. xv. 11, 1.3
Ezr_6:4 gives still further directions, but it is difficult to understand them.—Three rows of great stones.—נִדְבָךְ is used in the Targ. for the Hebrew טוּר, which is from טוּר =circumire, and means the surrounding wall or walls (Eze_46:23), but also the rows (Exo_28:17, etc.; so also indeed 1Ki_7:3-4). Fritzsche on Esdras 6:25, Keil and Merx (l. c.), regard its meaning as row or course, and accordingly understand it to be = the walls, whether of the temple (Fritzsche) or of the inner porch (Keil and Merx)—of the latter it is very appropriately said in 1Ki_6:36, that Solomon built them: שְׁלשָׁה טוּרֵי נָּזִית וְטוּר כְּרֻתֹת אֲרָזים, they should have below three layers of hewn stone and a row of cedar beams. But that the walls of the temple building itself, of which alone we can think according to Ezr_6:3, should be built of four such courses is highly improbable, for such an unfinished massive method of building has no where been found in the Orient. But if the walls of the inner court were meant, these would certainly have been mentioned, or if something had been left out that was originally contained in the edict of Cyrus for explanation (Merx), these words would most suitably have been omitted likewise. Moreover טּוּר in the above mentioned passage, 1Ki_6:36, very probably has a different meaning. It is very worthy of remark, that טּוּר as well here as also immediately afterwards, 1Ki_7:2, so also in Eze_46:23, occurs with reference to four-sided rooms, which were enclosed round about, just as נִדְבָּכִים is used in our passage. Nothing is more appropriate then than to understand thereby the four side enclosures which enclosed the room; whether walls, as in the inner court, 1Ki_6:36; Eze_46:23, or side buildings that surrounded a four-cornered room, as 1Ki_7:2. The sense of 1Ki_7:36 is, then, that Solomon provided the inner court on three sides with walls of quarried stone, on the one other side, without doubt the front side, where the chief entrance was, where then there was probably a larger door, with an enclosure of hewn cedar. Our passage, however, then says that three of the temple walls—for it can only refer to these according to Ezr_6:3—were of hewn stone, the other, namely, the front, which must for the most part be composed of a large entrance, was to be made of wood. In confirmation of this view it is sufficient that in the temple of Herod also, the entrance side of the holy place was still composed of one great folding door, sixteen cubits broad. In the same manner then, moreover, was the inner court enclosed, as we conclude from 1Ki_6:36.4—And a row of now timber.—Instead of חֲדַת = new after אָע = timber, it is appropriate to read חֲדָה=one, as then the Sept, already renders εἶς, yet this numeral is absent also in 1Ki_6:36.—And let the expenses.—נִפְקְּתָא from נְפַק (in Aphel = to give out) is the expense, and indeed here that which was caused by the building of the temple.—From the house of the king is according to Ezr_6:8 sq. = from the royal revenues on this side of the river.
Ezr_6:5 adds the order for the restoration of the temple vessels, that was so important. The sing. יְהַךְ (respecting the form vid.V. 5) is explained after the previous plural from the conception of the different vessels as one sum total. תַּחֵת, thus written and pointed, Isaiah 2 d pers. imperf. Aph. with transitive meaning = cause to be delivered, comp. Ezr_5:15. If this meaning is to be retained, we must suppose that the edict of Cyrus was addressed to some individual, perhaps Zerubbabel himself, and that Cyrus now turns immediately to him. Yet the transition to the direct address is here somewhat singular and abrupt, and it seems best to take תַּחֵת as 3d pers. fem. imperf. Kal, which indeed should be pointed תֵּחוֹת or at least תֵּחֹת with the indefinite subject.
Ezr_6:6. The previous edict of Cyrus is now followed by the order of Darius, so favorable and careful in its provisions for the Jews, that it is as if the latter would not only confirm the former’s action out of reverence, but even surpass him. If it should be difficult for the little congregation of Jews to conduct the worship in Jerusalem in accordance with the prescriptions of the law, in that a great expense was especially necessary for the offerings, Darius helped them to bear the burden by his great liberality. He at first in Ezr_6:6-7 arranged that his governor should not hinder the work.—Now therefore Tatnai, etc.—For the connection with previous context see notes on Ezr_6:1.—And your companions, your Apharsachites = those who are your companions, etc. For an explanation of the terms comp. Ezr_5:3; Ezr_5:6.—Be (or keep yourself) far from thence, e. g., interfere not with the imposition of burdens or hindrances.
Ezr_6:7. Let alone.—שְׁבַקc.accus. = to give way to or permit something.—The work of this house of God, namely, that brought in question by you.—Let the governor—and the elders build.—וּלְשָׂבֵי is here after פַּחַת clearly a second subject to לְ ּיִבְנוֹן is hence used here to introduce a subject which is quite unusual. Comp. perchance Isa_32:1. and Dan_4:33, and indeed without exactly making שָׂבֵי more prominent than פַּחַת.
Ezr_6:8. Then Darius directs his officers to defray the cost of the building.—Moreover I make a decree what ye shall do.—Comp. Ezr_4:19; לְמָא = in reference to that which ye are to do, comp.אֶל־ with צִוָּה, Isa_23:11; Psa_91:11; 2Ki_20:1. עִם is used here with עֲבַד in no other way than with עָשָׂה in Heb., comp. Gen_24:12 sq. It corresponds to some extent with the German “an,” but expresses still further “infavor of.”—For the building.—לְמִבְנֵא = in order that they may build. The second half of the verse: that of the king’s goods, even of the tribute, contains the principal thing that the royal officers were to do, so that ו=and indeed—With expenses—that they be not hindered.—אָסְפַּרְנָה as in Ezr_6:8. דִּי־לָא לְבַטָּלָא cannot well mean that there be no stopping, or that it may not come to a stopping of the work (Keil after the Vulgate: ne impediatur opus), since no object such as work is mentioned here as in Ezr_4:21; Ezr_4:23; but it means: which (prescribed action) is not to be brought to I an end, or discontinued (Bertheau). Comp. Dan_6:9. This additional clause Is to sharpen the previous one.
In Ezr_6:9-10 Darius further adds: that his officers shall provide the material of the offerings in order that prayer may be offered for him, and the welfare of his empire in the Jewish manner, in Jerusalem likewise.—And whatever is necessary—חַשְׁחָן is fem. pl. (necessary things) from חָשֵׁחַ for חָשְׁחָן, comp. חַשְׁחִיןDan_3:16, and פַּרְסִיןDan_5:25, according to Winer’s Gr., § 34, 3. [Riggs’ Gr., § 32—Tr.], the vocalization varies.—Both young bullocks and.—The following וְ—וְ is properly = as well—as, or also, whether—or. Darius names here various animals and other materials, which may in any way come into consideration, since he leaves the more particular designation of what would be required to the priests at Jerusalem.—Let it be given them without fail.—The singular לֶחֱוִאִ מִתְיְחֵב (comp. להוא4:12) is explained perhaps from the fact that Darius goes back upon מָה and embraces every individual in an indefinite “it.” דִּי־לָא שָׁלוּ means: that there be no interruption, namely, in providing what is necessary, or indeed in the worship. In the translation of the LXX: ὅ ἑὰν ἀιτήσουσι, which overlooks the לָא and in that of the Vulgate ne sit in aliquo quærimonia, שָׁלוּ seems to have been derived from שְׁאֵל.
Ezr_6:10. In order that they may be offering (continually) sacrifices of sweet savour for the life of the king and his sons.—נִיחוֹחִין are (comp. Dan_2:46) sacrifices which afford God a רֵיחַ נִיהוֹחַ (Lev_1:9; Lev_1:13, etc.), and thereby gain his good will, comp. Jer_29:7; 1Ma_7:37; 1Ma_12:11, etc.; Josephus, Arch. XII. 2, 5; c. Ap. II. 5. Darius thereby indicates the same recognition of the Lord to be worshipped in Jerusalem, as Cyrus, without doubt, from the same stand–point. Comp. Ezr_1:2.
Ezr_6:11-12. Darius here shows as an additional sign, how earnest ho was that his will should be carried out, sealing what has been said with a penalty.—Whosoever shall alter this word.—The nom. absol. represents a protasis: if any man whatever יְהַשְׁנֵא as in Ezr_6:12 ; Dan_6:9; Dan_6:16, change by transgression or also (comp. Ezr_6:12) by doing away with it.—Let a timber (beam) be torn from his house, let him be fastened thereon and crucified.—זְקַף in itself = raise on high, can just as well mean “empale” or “pierce through,” as also, like the Syriac “crucify.” Empalement or the piercing through of delinquents on a pointed wooden stake, was the usual punishment among the Assyrians and Persians, comp. Layard, Nineveh and Babylon, p. 355, and Nineveh and its remains, p. 379, with the plate fig. 585 Of Darius it is said ἀνεσκολόπισε (Herod. 3. 159). Yet the fastening on a cross likewise occurred among the Persians, yet so that the head of the one to be crucified was first cut off. Vid. the passages of Herodotus in Brisonii de regni Persarum princip., ii, c. 215.—And let his house be made a dunghill for this, that is, let it be torn down and changed into a common sewer, comp. 2Ki_10:27, and Hävernick, Com. on Dan_2:5. נְוָלוּ as נְוָלִי Dan_2:56
Ezr_6:12. And the God that hath caused his name to dwell there, destroy all kings,etc.—יְמַגַּר corresponds with the Heb. מִגֵּר, Psa_89:45. The expression, who has caused His name to dwell there, is so decidedly Hebrew in style (comp. Deu_12:11; Deu_12:14; Deu_12:23; Jer_7:12; Neh_1:9), that we must suppose the author does not impart the decree verbally, or that Darius made use of Jewish help in this entire affair. Even the entire conception that God confined His especial presence to a temple building was entirely unlike the Persian conception, so that the entire proceedings toward the Jews with reference to the temple on the part of Darius, and already on the part of Cyrus, must be referred back to an accommodation of views.—Who stretches forth his hand to change, to destroy.—לְהַשְׁנַיָּא for which we would expect לְהַשְׁנָיָא is explained by לְהַבָּלָה, which indicates what kind of change of the decree is here thought of. The threat itself, as we have it here, is genuine Persian; it reminds us of the conclusion of the inscription of Darius at Behistun, where the punishment of Ahuramazada is desired to descend upon him who ventures to violate the image and inscription, his blessing on the one who holds them in honor (Berth.). [Rawlinson in loco. See Beh. Ins., col. vi., part. 17—Tr.]
Ezr_6:13. This happy turn of affairs is followed by the completion of the work, on which, as a matter of course, all depended. It is characteristic of the book that this fact should also be narrated in the Chaldee. It is as if the continued use of this language should express the accompanying fact of their dependence upon Persia, which still continued. Yet this was not so depressing in its influence as encouraging, for, according to divine providence, even the mighty princes of Persia co-operated on their part and in their way in the worship of Jehovah. The author first lets the Persian officers take part in the recognition of Jehovah: According to that which Darius the king had sent so they did speedily.—כְּנֵמָא, according to the word (of the king) comp. Ezr_4:18, in consequence of the fact that Darius had sent, namely, answer and command, לָקֳבֵל דִּי properly, over against the fact that = considering that, as usually, כָּל־קְבֵל־דִּי.
Ezr_6:14. The author here reminds us of all those to whom the congregation were especially indebted for the new temple. They were encouraged by (בְּ) the prophesying of the prophets; but it was the command of God, and then that of Cyrus, Darius, Artaxerxes, that had been the source or origin (מִן) of all that happened. God is mentioned here, and indeed before Cyrus and Darius, since the author goes forth from the fact, that there would have been no command of Cyrus and Darius without God’s command. If we had here a simple account of the final completion of the building, it would seem strange that here the author should go back even to Cyrus, still more that the much later Artaxerxes is taken into consideration, who had nothing to do with the building here under consideration. The author, however, instead of giving a simple narrative, would rather express recognition and thanks, and hence could forget none who were deserving of mention. Artaxerxes came into consideration only on account of the gifts which he caused to be brought to Jerusalem by Ezr_7:15; Ezr_7:19.
Ezr_6:15. For a work of such importance the date is properly given.שֵׁיצִיא, for which the Qeri gives שֵׁיצִי, is the Shaphel of יְצָא [so Luzatto, Gram., § 45.—Tr.]; in the Targum שֵׁיצִי has mostly an active sense, yet at times also an intransitive sense, so that it corresponds with our “end;” now transitive and then intransitive. Thus it is hardly necessary to regard שֵׁיצִיא as a Hebraistic passive formation of the Shaphel (Berth. and Keil). By the third day of the month Adar, that is the last month of the year, was the temple finished, since it is probable that they made haste to have time left in this year for a worthy dedication; whilst the Sept. agrees with our text in respect to the third day, Ezr_7:5 has instead of it the twenty–third day, but probably, only because the author held that the dedication immediately followed the completion, and that it lasted eight days, after the example of the temple of Solomon, 1Ki_8:60, and 2Ch_29:18, and filled up the last eight days of the year. [The sixth year of Darius, according to Rawlinson, was B. C. 516–515.—Tr.]
Ezr_6:16-17. The great significance of that which had been attained, and the consciousness of it in the congregation at the time, the author very beautifully shows by what he says respecting the dedication. All observed it (עֲבַד as עָשָׁה with חֲנֻכָּה), 2Ch_7:9), with joy, and indeed with the offering of a number of sacrifices which, whilst small in comparison with the multitude in Solomon’s time (1Ki_8:5; 1Ki_8:63), thus in accordance with the limited relations of the time, yet might ever be regarded as a glad beginning, showing by the twelve goats for sin-offerings, that they would act in the name of entire Israel, and regain the divine grace for the whole body of the people. Comp. Ezr_2:2; Ezr_8:35. Whether then already remnants of the northern tribes had returned and settled themselves in Juda, or whether there were from former times representatives of these tribes, scattered about in the land, does not come properly into consideration here. The principal thing is, that the new congregation, without doubt in consequence of former prophecies, had no other thought than that those so long separated from them had retained their privilege of being the people of God, and would realize it in some way or other as in olden times. Besides, the offerings prescribed in Num_7:11 sq. were here offered in the manner of the law. Comp. 1Ki_8:63; 2Ch_29:20 sq.
Ezr_6:18. Thus there was again a legal worship, so likewise a legal body of persons to conduct the worship.—They set up.—וַהֲקִימוּ as וַיַּעֲמִידוּ. Ezr_3:8, namely, to perform the business of the divine worship.—The priests in their classes, and the Levites in their divisions (comp. 2Ch_35:5; 2Ch_35:12; 1Ch_27:4), since every class and division had its week. Comp. 2Ki_11:9, and 2Ch_23:4. That it is expressly added, as it is written in the book of Moses (comp. Num_3:6; Num_8:14), may be in accordance with the legal disposition, which became very soon characteristic of these times, comp. Ezr_3:2; 2Ch_23:18; but at the same time this likewise might well come into consideration, that it was so important, that, whilst still so many other things might be dispensed with, yet at least they should again have a worship in accordance with the law.
Ezr_6:19-22. It is very significant that the author here at the close of this entire section adds an account of the first celebration of the passover after the completion of the temple. This came into consideration certainly not merely as an evidence that in the new temple the divine worship had its regular course with the cycle of feasts (Keil), but before all as a feast, by which the congregation might again show itself so appropriately as the redeemed and favored people of the covenant of the Lord, also again more and more assure itself of the covenant relation, as a conclusion, which at the same time was a beginning assuring a new and glorious continuance and progress. This is quite clear from the confirmation given in Ezr_6:22, by which nothing less than the proper end of the entire previous period of affliction itself is designated as the foundation of this Passover feast. So then the circumstance that the author now returns to the Hebrew language is likewise appropriate—one might say very significant. If the Chaldee language has been used because Chaldee documents had to be placed in order—that is, because the restoration depended first of all on the world power, and that by it the covenant people had been deprived for a while of their covenant jewels, the temple, and divine worship—so now, when the congregation was again constituted as such, and also provided with their temple and their divine worship, and where the narrative might be occupied with this exclusively, there was at least nothing in the way of a return to the Hebrew tongue.
Ezr_6:20. For the priests and Levites had purified themselves as one man (without exception, comp. Ezr_3:9), they were all clean.—This has reference not to the cause of the celebration, but its possibility. Priests and Levites had sufficiently prepared themselves, and were now in the condition to fulfil the duties devolved upon them. Defilements, as Lev_22:4 sq. makes them especially prominent with reference to the priests, occurred again and again, and had been certainly more frequent under previous circumstances, where the priests as such had come but little into consideration, but they must now be put aside ere they could fulfil their priestly functions. At any rate, the author means to point out a noble readiness, yea, a holy zeal, on their part. The subjects of יִשְׁחֲטוּ are, as is clear from the following context, those who were to do the slaughtering, e.g. of the Levites. Properly, it is true, every father of a family had himself to slay the Paschal lamb, Exo_12:6 sq.; but after the time of Hezekiah, when the Levites had undertaken the slaying for all who had not purified themselves (2Ch_30:11), it seems to have been more and more the custom for the Levites to do the slaughtering for all (comp. 2Ch_35:4; 2Ch_35:14)—for the priests, because they were so busy elsewhere; and for the rest of the people, because it was so easy for a defilement to happen to them. As in 2Ch_29:34; 2Ch_35:15, the priests are designated as their = the Levites’ brethren, probably in connection with the increasing importance of the Levites. וְלָהֶם = “and for themselves,” as in 2Ch_35:14.
Ezr_6:21. This fair conclusion of the previous times of trial, and this promising beginning of the new congregation was all the grander that the returned did not eat the Passover alone, but also such persons united with them who would separate themselves from the impurities of the people of the land, and seized with a new and holy zeal, would henceforth hold to the Lord.—And all such as had separated themselves unto them from the filthiness of the heathen of the land.—גויִיִ הָאָרֶץ, as עַמֵּי הָאָרֶץ, Ezr_10:2; Ezr_10:11, are the heathen nations dwelling in Palestine, whilst the heathen in neighboring lands belong to the עַמֵּי הָאֲרָצוֹת9:1, Ezr_9:2; Ezr_3:3. Those Who separated themselves from these heathen are not proselytes from heathenism (Aben Ezra, Raschi, Clericus. et al.), but descendants of the Jews and Israelites who had remained in the land when the rest of the nation had been carried captive, as all the parallel passages show, comp. Ezr_9:1; Ezr_9:10; Ezr_10:2; Ezr_10:11; Neh_9:2; Neh_10:29. They had without doubt intermarried with the heathen, and the more they had entered into communion with them, the less were they in a position to observe the Mosaic laws respecting food and purification. To Separate themselves from the impurities of the heathen meant for them to forsake altogether communion with the heathen, and seek communion with the Jewish congregation. For לִדְרשׁ comp. Ezr_4:2.
Ezr_6:22. If eating the passover (namely, in the narrow sense, not in the broader sense, which means to eat the festival offerings in general, comp. Deu_16:3) as a means of appropriating the covenant grace, closely combines seriousness and joy, so the eating of the unleavened bread ministered exclusively to joy and gave full expression to their joyous and elevated feelings. The concluding clause—for then had the Lord made them joyful, and turned the heart of the king of Assyria unto them—means to say: for after all the hard sufferings of the exile, and after all the severe trials which had come upon them since the time of Cyrus, the Lord had now, by the re-establishment of the temple, exactly seventy years after its destruction, caused a real and great change of affairs to take place. There was now a new foundation for the celebration of redemption, a second redemption, which was hardly less than the previous one out of Egypt, a redemption out of the firm bonds of Assyria. Darius, the king of Persia, is here called king of Assyria, not only “as ruler of the territory of the previous Persian empire (Keil), or because Assyria from ancient time had been the usual name for all that region (Clericus),7 which cannot be proved from Jdt_2:1; but above all, likewise, because Darius, as head of the great empire of the world, properly took the same relative position over against the people of God as the Assyrian and Chaldean kings had once had, because it was properly only a continuation or renewal of the same, and because the thought was now to be expressed that finally that very enemy who had once so fearfully and destructively oppressed the people of God had been changed by the grace of God into a friend, so that he had even himself strengthened the hands of the congregation in re-establishing the destroyed temple (as I have already shown in my article, Studien und Kritiken, 1858, S. 51). 8הִזֵק יַד with בּ as 1Sa_23:6.
thoughts upon the history of redemption
Ezr_6:1 to Ezr_5:1) It was not alone Cyrus who had previously determined and established in documents the-restoration of the temple and its worship, even to the details of the limits of its measurements, the kind of material that should be employed, but also before all God the Lord Himself, as the great prophecy of Ezekiel respecting the new temple (Eze_40:47.) shows. Cyrus was only an instrument of the Lord, and had only given expression to His sovereign will. Thus the congregation, however many hindrances might be placed in their way, although the circumstances might appear different to them, yet having the eye of faith, they had no sufficient reason for despondency, but only the more confidently to look upon the wonderful providence of God, which makes even opposing forces to serve His purpose. Is there not then also with respect to the building of the Christian Church or of the kingdom of God such a divine predestination, which has provided beforehand even to details all and everything that is adapted to the honor of the Lord and the salvation of men; and which in spite of temporary gloom and struggles and apparent defeat, must yet more and more prevail, and be carried out more and more decidedly by princes and peoples whether they be Christian or not? The prophecy of Ezekiel and even the edict of Cyrus are evidences to us that there is such a predestination, and that likewise there has been prepared, so to say, a document which can never be lost or destroyed; for they prove that the temple of God can suffer only temporal, properly only apparent losses, that it must grow and increase and gain one victory after another.
2) It is not enough for the Lord to restore His kingdom and glory when sin and judgments have come in between to disturb them; He causes His kingdom to grow, increase, advance. Where there is life, there is also development, appropriation, struggle and victory. Here is the highest and most powerful, here is the divine life. Cyrus must even surpass a Solomon, with respect to the size of the temple, in order to show that the cause and kingdom of God advances victoriously from century to century through the history of mankind, and ever achieves a higher stage towards the highest and most glorious end. It is true He more and more deprives His Church of external power and pomp; it is to become more and more internal and spiritual, and thus to work. But even this change is a great advance. If the walls which the worldly power has drawn around the Church fall, then we need comfort ourselves with the words of the Lord through Zechariah (Ezr_4:6) in these very times of Darius “not by might and not by power (namely, on the side of men), but by my Spirit,” and as an open country shall Jerusalem lie on account of crowds of men and cattle in her. I myself will be to her a wall of fire round about and for glory I will be in her (Ezr_2:8).
Ezr_6:1-12. The worldly authorities have often lower motives or interests in the steps that they take; it is often merely to increase their authority and their power. Thus the Persian officials when they made inquiry in Jerusalem and reported to Darius would merely prove their watchfulness. The emperor Augustus, when he gave the command Luke 2, would merely accomplish a census of Israel. But the consequences that followed their steps were yet, by God’s will, the advancement of His kingdom. The Persian governor here must give the occasion thereto in that the ancient decree of Cyrus is again brought to light, and the new and still more favorable one of Darius in addition is carried into effect.
Ezr_6:6-12. Earthly kingdoms must perish to make room and prepare the way for the kingdom of God. Thus had the Lord spoken in the second year of Darius, accordingly four years before the completion of the temple, through Hag_2:20 sq. I will shake the heavens and the earth, and overthrow the throne of kingdoms, and destroy the strength of the kingdoms of the heathen, and overthrow the chariots and those that ride in them, that the horses and their riders shall come down, every one by the sword of his brother—and indeed all this in order to erect the promised kingdom of the Messiah. And the angel of the Lord who stood between the myrtle trees (Zec_1:11-12), when his messenger announced to him that the whole earth sitteth still, and is at rest, cried out in intercession: Jehovah Sabaoth, how long wilt Thou not have mercy on Jerusalem and the cities of Judah, against which Thou hast had indignation these seventy years, imploring the shaking and destroying of the heathen kingdoms. But these latter must perish only in so far as they stand entirely in the way of the kingdom of God, and will not let that kingdom come at all. At the bottom the interests of the earthly powers and rulers agree very well with those of the kingdom of God. Darius rightly laid great value upon the execution of his edict with reference to the furtherance and support of the worship in Jerusalem. His wish that they should offer sacrifices of sweet savor to the God of heaven in Jerusalem, and pray for his life and the life of his son, not only might, but indeed must be fulfilled, so sure as the congregation of the true God must be grateful, and indeed sincerely and heartily. Comp. Jer_29:7; 1Ma_12:11; 1Ti_2:2. The congregation could be in his way only if it sought again for earthly power and freedom, if it thus had forgotten its proper nature and its true calling. Let the church then earnestly examine itself when it enters into conflict with the State whether it is not going astray from its proper ways. Woe to it if instead of permeating the State more and more with divine thoughts, it itself gives more and more place for human thoughts and human nature; if it regards flesh for its arm and seeks to appropriate to itself that which belongs to the State. If the salt itself has lost its savor, wherewith shall we season? The responsibility of Rome, which would bow the States not under the kingdom of God, but under its own rule which is still so carnal, is great, the greater that thereby so easily the false view is awakened, as if State and Church could not avoid in any way being in conflict with one another.—Already through Cyrus and Darius there was a fulfillment of those great and noble words of Isa_49:23 : “Kings shall be thy foster-fathers, and their queens thy nursing-mothers; they shall bow down to thee with their faces toward the earth, and lick up the dust of thy feet.” But already now it is manifest that the true fulfillment involves neither on the part of kings a determining influence on the mode of worship, nor on the side of the congregation an external sovereignty over kings.
Ezr_6:13-15. Much was required, and very many different things must come together from different sides, in order that the building of the house of God might be undertaken, and could be actually finished. Above all it was necessary that it should be in accordance with the will of God the Lord Himself, and then that the rulers of the world should likewise be willing thereunto. The congregation had brought about this dependence on the world by their own sins, and they were now obliged to be satisfied with it. So also it was necessary that the congregation itself should be aroused to true readiness, and be strengthened when wearied by the hindrances that placed themselves in their way. It was therefore necessary that suitable prophetic organs should be found, who might work upon the congregation through the divine word and in the power of the divine Spirit. But much more than this was still, if not exactly necessary, yet highly important, so, for example, that the nearest authorities in Palestine should be distinguished by righteousness or impartiality. And so it finally came to pass, and at last all things worked well together in correspondence with the divine purpose of redemption. We say “finally” and “at last;” but it was now for the first the exactly right time. The temple was ready just seventy years after its destruction, so that the prophecy of the seventy years was now fulfilled exactly thereby. Would that the congregation, the Church, might have like patience with respect to the accomplishment of greater work, the revival of faith in the unbelieving community, or the Christianizing of the heathen world. Would that they might never be over-hasty or attempt to use violence in accomplishing that which can come to pass only when it has been sufficiently prepared, and so to say, is ripe; when likewise it has a real value. Would that they might never regard the time that elapses too long, but rather think that the building of the house of God is the highest and most glorious, and on this very account the most difficult work on earth, which can only be the final result of all other works, arrangements and developments.
Ezr_6:16-18. 1) The congregation dedicated the house of God with joy. They might have held a fast day instead of a fast day instead of a feast of joy. Even now when the work, after many years of effort, stood before them finished, lofty and broad enough, it is true, but far from reaching the magnificence of the old temple, and besides accomplished only through the permission, and indeed the assistance of a foreign heathen king, they might have had a specially vivid realization of the entire wretchedness of their situation according to external appearance. How easily there comes over us men, at the very time when we reach the aim of long-cherished hopes and strivings, dissatisfaction, ill-humor, dejection, instead of joy, because it does not correspond with our ideas! But it is a matter of humility and faith, under all circumstances, to recognize with internal thankfulness that that which has been gained is much more than we could in any way expect, that it is super-abundant grace and mercy; a child-like heart with reference to what is still denied us waits patiently on the Lord, and says to itself that it is perhaps unable to judge correctly respecting what at present does not at all please it. With humble, believing, childlike hearts shall we be able again and again to ascend from the vale of tears to the bright peaks of joy, shall again and again be able to celebrate feasts of dedication and really enjoy the times of refreshment and grace which the Lord gives as the very thing that should be. It is notable and edifying for us to see that those poets of the Psalter, who probably belong to this period, had sufficient joy of faith to comfort and encourage above all their people, the poets of Psalms 135, 136, in that they called upon them to praise the Lord on account of His revelation of Himself in nature, but especially for his revelation in history; the poet of Psalms 146, in that he strikes up,
“Bless the Lord, O my soul,”
which is sweetly re-echoed in our
“Lobe den Herrn, O meine Seele, ich will ihn loben bis in den Tod.”
Without doubt the congregation then sung Psalms 118 with the inmost accord of the heart, although it was really composed somewhat earlier, and especially did they appropriate with greatly agitated hearts the shout of triumph: “The right hand of the Lord is exalted, the right hand of the Lord doeth valiantly—open to me the gates of righteousness; I will go in, and I will praise the Lord—the stone which the builders refused is become the head of the corner.” The poet of Psalms 137 whose heart swells with patriotism and religion, at the same time with freshness and power, yea, almost with passion, cannot but recall, with the most bitter experience, the abode in exile: “By the rivers of Babylon there we sat down; yea we wept,” and wish Babylon a just recompense, thus regarding his present situation as so much better. But already the Lord likewise came to the help of their faith, as is clear from this very Psalm, in that even now, when He turned the heart of the king of Assyria towards Israel, and thus brought the period of exile to an end, He delivered over the ancient enemy Babylon to the destroying judgment. Already the same Darius, to whom the restoration is very properly ascribed, had so severely chastised Babylon, that the poet of Psalms 137 can designate it in Ezr_6:8 as overthrown or laid waste.
2) It was still the highest thing for the congregation of the old covenant to dedicate a temple, in which the Lord would dwell in their midst, yet separated from them, and indeed in the midst of a priesthood, which must still stand to mediate between them and the Lord. To us, the New Testament congregation, much more is granted. On the peaks that we Christians may ascend in humility and faith, we should dedicate temples to the Lord, since He will dwell among us, moreover also internally within us, namely, in our hearts, we should accordingly rejoice in an entirely immediate communion with Him, and all the peace and blessing that are involved therein, and exercise ourselves in a holy priesthood, that is, offer sacrifices of praise through our Lord Jesus Christ, to show forth, etc. 1Pe_2:9.
3) Ezr_6:19-22. The Feast of Passover and unleavened bread constituted the conclusion of the old and the beginning of the new period. Through the offering of the Paschal Lamb and the partaking of the Passover meal connected therewith, the congregation of the old Covenant appropriated to itself the forgiveness of God as the God of the covenant, which forgiveness they ever needed, and the preservation conditioned thereon. But through the feast of unleavened bread they vowed, in that the strict abstinence from all leaven was connected therewith, to walk not in the old leaven of wickedness and wantonness, but in the unleavened bread of sincerity and truth. Well for us that we also, where we are truly conscious of our redemption, can celebrate ever anew the feast of passover and unleavened bread, since we also have a paschal lamb, yea, that we can do this in a different way from the Old Testament congregation, since our paschal offering and the sacred meal connected therewith, imparts in a much more powerful manner forgiveness and preservation, since we thus have far more cogent motives to rise into the new and pure life of sincerity and truth.
HOMILETICAL AND PRACTICAL
Ezr_6:1-12. That which threatens to become a hindrance must serve for our advantage. 1) When,—if in our undertakings, looking at the final aim, it is to be done for the cause and glory of God. 2) Why,—because the advancement of the cause of God, long in advance and to the minutest detail has been once for all provided for and ordained. 3) How,—the example of predecessors, who have previously taken part in this work, comes into mind and gives their successors a favorable disposition towards the work.—Starke: It is easy to conceive, moreover, how it must have grieved the Samaritans that they were not only obliged to let the temple be entirely brought to completion, but that also their tribute should be applied to the promotion of the building, and the observation of the divine service with sacrifices.—How important and thankworthy the favorable conduct of even heathen princes has been toward the people of God. 1) That of Cyrus—a, He gave to the congregation again their liberty to worship the Lord, and ordered the restoration of the temple; b, he thereby gave an example, which determined the conduct of his successors.—Starke: Great lords should be diligent in the practice of virtue, in order that their successors after their death may have a good example, and that they thereby may gain an everlasting name. Ecc_7:1; Pro_22:1. The richest persons should be the first to open their liberal hands when something is to be given for the building of churches and the support of the ministry.—God has the heart of kings also in His hand and can incline them so that they are obliged to have good-will to His children, Dan_2:48. 2) The favorable conduct of Darius: a) he lets himself be guided by a noble example, yea seeks to surpass it; b) he desires the prayers of the congregation; c) he used his power in a good and proper manner to help the pious and threaten the wicked.—Starke: Respecting the duty of subjects to pray for their rulers, even if they are heathen, see 1Ti_2:2; comp. Jer_29:7; 1Ma_12:11. Magistrates should act in their government so as to comfort themselves with the general prayers of their subjects. Regents should make arrangements that prayers should be made to God for their welfare and successful government; for the devil lays many snares for them, but a devout prayer will help them much. The sword, intrusted by God to magistrates, must afford protection to the pious, Rom_13:4.
Ezr_6:13-15. The building of the temple or kingdom of God is the final result of all the divine guidance: 1) It needs the willingness of the congregation, and on this account also the activity of prophets and preachers; 2) it needs, moreover, kings and their representatives, and on this account also a direction of history, by which God works on their hearts; 3) it needs above all the good and gracious will of God.—Starke: The Lord has a kingdom and He rules among the heathen, Psa_22:29. He brings the counsel of the heathen to nought, and turns the thoughts of the nations, He disposes their hearts. Psa_33:10; Psa_33:15.
Ezr_6:16-18. The true joy of dedication. 1) Upon what it is founded: Starke: My Christian friend, has the spiritual building of the house of God been established in thy soul, then forget not to praise and give thanks. 2) How it is established,—by our taking to ourselves, with humility and gratitude, what the Lord grants, as truly good and salutary, and putting our trust in Him with respect to all that is still lacking. 3) How it expresses itself by true sacrifices, thus by setting to work in the universal priesthood.—Starke: Our redemption from the kingdom of the devil and the deliverance of the church is the work of God alone; for His hand helps powerfully, Psa_20:7. And then for the first will our mouth be full of laughter, and our tongue full with singing, Psa_126:2.
Ezr_6:19-22. The life of him who has consecrated his heart to be a temple of the Lord is a continual passover feast, for he feels himself compelled, 1) ever to take anew grace for grace, fleeing from the death of the curse; 2) ever anew to let himself be sanctified unto sincerity and truth, so that he rises from the death of sin; 3) to rejoice with the holy passover joy of redemption, which God has accomplished in Jesus Christ, and which He will likewise fulfil in Him at last.—[Henry: Let not the greatest princes despise the prayers of the meanest saints; ’tis desirable to have them for us, and dreadful to have them against us.—Whatever we dedicate to God, let it be done with joy, that He will please to accept of it.—The purity of ministers adds much to the beauty of their ministrations, so doth their unity.—Tr.]
Footnotes:
[1][Rawlinson in loco: “A house of writings was discovered as Koyunjik the ancient Nineveh by Mr. Layard in the year 1850—a set of chambers, i. e. in the palace devoted exclusively to the storing of public documents. These were in baked clay, and covered the floors to the depth of more than a foot.” Many of these writings were removed to the British Museum, where they have been partially arranged and translated by Rawlinson, Smith, Talbot and others. The library was again visited, and many of its treasures removed by Smith in 1873 and ’4 and again in 1876. See Assyrian Discoveries of Geo. Smith, New York, 1875.—Tr.]
[2][Rawlinson in loco: “The ancient Persians used parchment for their records as appears from Ctesias (cap. Diod., Sec. II. 32).”—Tr.]
[3]When Josephus here lets Herod say that the second temple fell sixty cubits in height below the temple of Solomon, he accords to the second a height of sixty cubits, and to that of Solomon of one hundred and twenty cubits, the latter without doubt on the basis of 2Ch_3:4, where in consequence of an error or copyist’s mistake there is given to the hall of the temple of Solomon a height of one hundred and twenty cubits.
[4][Ferguson accepts the Sept. δόμος, and understands three stories of stone, with a fourth story of wood-work on the summit. Rawlinson thinks that Cyrus would limit the thickness of the walls to three rows of stone with an inner wooden wainscotting.—Tr.]
[5][Rawlinson says, that crucifixion was the most common form of punishment among the Persians, Vid. Com. in loco and Ancient Monarchies IV., p. 208; Herod iii. 159; iv. 53. Beh. Ins., Colossians 2, par.14, etc.—Tr.]
[6][Houbigant and Dathe prefer the Vulgate rendering: domus ejus publicetur, “let his house be confiscated.” But the balance of authority is in favor of the translation given above. Rawlinson, in loco.—Tr.].
[7][Rawlinson in loco mentions as a corresponding fact that Herodotus, with similar inexactness, calls Cyrus the king of the Medes (I. 206).—Tr.]
[8][This was in accordance with the constant usage of prophecy in representing all the enemies of the kingdom of God by the most prominent enemy of the prophets’ time. This enemy having been the Assyrian in the times of the prophets, it was natural that in thinking of the fulfilment of prophecy, the author should use the prophetic term.—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 8, 11 Achmetha--long supposed to be the capital of Greater Media…
Achmetha--long supposed to be the capital of Greater Media (the Ecbatana of classical, the Hamadan of modern times), [is] at the foot of the Elwund range of hills, where, for its coolness and salubrity, Cyrus and his successors on the Persian throne established their summer residence. There was another city, however, of this name, the Ecbatana of Atropatene, and the most ancient capital of northern Media, and recently identified by COLONEL RAWLINSON in the remarkable ruins of Takht-i-Soleiman. Yet as everything tends to show the attachment of Cyrus to his native city, the Atropatenian Ecbatana, rather than to the stronger capital of Greater Media, COLONEL RAWLINSON is inclined to think that he deposited there, in his fortress, the famous decree relating to the Jews, along with the other records and treasures of his empire [Nineveh and Persepolis].
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 vv1, 2, 3, 4, 5, 6, 10, 11, 12 DARIUS’S LETTER AND DECREE, Ezr_6:1-12.
DARIUS’S LETTER AND DECREE, Ezr_6:1-12.
This whole passage (Ezr_6:1-12) may be regarded as a part of the answer (chap. Ezr_5:5, note) which was returned to the communication of Tatnai and his companions. Comp. Ezr_6:6. The king’s letter may have contained more than is here given, but this was all that suited our historian’s purpose.
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1. House of the rolls… in Babylon — Chaldee: House of books; the royal library, or chamber of manuscripts and archives attached to the palace in Babylon. Layard discovered at Nineveh a series of chambers, the floors of which were covered a foot or more deep with documents written in bricks of baked clay. But it seems the desired document could not be found in Babylon. The archives of the empire had been transferred to Ecbatana. See next verse.
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 vv1, 2, 3, 4, 5, 6, 8, 9, 10, 11, 12 Chap. Ezr_6:1-12. Darius’s Decree
Chap. Ezr_6:1-12. Darius’s Decree
1. made a decree] cf. Ezr_4:19.
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search was made] literally ‘they made a search’. Plural used impersonally.
in the house of the rolls] R.V. in the house of the archives: marg. Aram. books.
rolls] The word usually rendered ‘roll’ is Megillah, see Ezr_6:2; Jer_36:2-6, &c.; Eze_3:1-2; Zec_5:1. The word used here is ‘Sêpher’ = ‘book’. Sometimes the two occur together ‘the roll of a book’ in Jer_36:2; Jer_36:4; Eze_2:9. ‘Sêpher’ is the ordinary word for a book or a writing. The town Kirjath-Sêpher (‘town of a book’), called also Debir, Jos_15:15, may have been famous for its treasured documents.
‘The house of the Archives’ at Babylon must have contained a state library in which such a document as Cyrus’s decree would probably be found.
Such libraries containing documents consisting of burnt clay tablets have been found in Nineveh and in the vicinity of Babylon. The rolls and parchments and more perishable materials have not survived.
the treasures] cf. Ezr_5:17. It was evidently a place of great security.
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 vv1, 2, 3, 5, 6, 8, 9, 10, 11 (1) Made a decree.—Rather, gave an order.
(1) Made a decree.—Rather, gave an order.
Were laid up.—In the original, laid down, in a chamber for the storing of documents and other treasures.
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 vv1, 2, 3, 4, 5, 6, 8, 9, 10, 11, 12 DISCOVERY OF THE DECREE OF CYRUS ON THE SUBJECT…
DISCOVERY OF THE DECREE OF CYRUS ON THE SUBJECT OF THE TEMPLE, AND RECITATION OF ITS EXACT TERMS. (Ezr_6:1-5)
The application made by the satrap of Syria to Darius received his immediate attention. A search was instituted in the first instance, at Babylon, but afterwards at the other capitals also; and in Ecbatana, the Median metropolis, where the Persian kings always resided during a portion of the year, a copy of the original decree was found, which is considerably fuller and more definite, though in some respects covering less ground, than the "proclamation" with which Ezra opens his history. The decree not merely provided for the rebuilding of the temple, but gave directions for its dimensions and for the style of its construction, points on which the proclamation said nothing; it also provided that the whole cost (of the materials) should be defrayed out of the royal revenue; and it concluded with an express command that all the gold and silver vessels carried off by Nebuchadnezzar should be restored. We may account for the decree not being found at Babylon, or Susa, by the Pseudo-Smerdis having destroyed it when he was accomplishing his religious reforms, though accidentally he omitted to destroy the copy laid up at Ecbatana; thus, as so often happens with wicked men, by a slip of memory frustrating his own intention.
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Darius the king made a decree. Rather, "gave an order" (Vulg., praecepit). A "decree" would not be necessary. And search was made in the house of the rolls. Literally, "in the house of the books," i.e. in the royal library, or record chamber. Where the treasures were laid up. The same repository was, apparently, used for documents of value and for the precious metals. An underground apartment is perhaps indicated by the word translated "laid up," which means "made to descend.
Vers. 1-12.
Opposition silenced.
The letter of Tatnai and his companions to Darius, the contents of which are given us in Ezr_5:7-17, seems to have led to some disappointment at first speaking, i.e. , from the point of view of the Jews. The search recommended, it is true, was duly decreed and instituted; and that, so far as appears, without any delay or reluctance. But the important document sought for was not forthcoming immediately. On the contrary, in that "house of the rolls, where the treasures were laid up in Babylon," and where "search was made" in the first instance, as being apparently the most likely place in which to find a copy of such an edict, no such copy was found at all. This would be trying news for those at Jerusalem; till followed up, as it afterwards was, by intelligence of a more cheering kind; viz., that further search in another place (Achmetha or Ecbatana) had discovered the decree in question, and had led afterwards, on the part of Darius, to a further imperial decree on the very same subject. What were these two decrees found to say? The rest of this passage tells us. We shall find the contents of the first, as rehearsed here by Darius, exceedingly encouraging to the Jews. We shall find those of the second more encouraging still.
I THE FORMER DECREE. This, when at last found, was found to be in everything as before described by the Jews. King Darius expressly acknowledges this in his public reply to the Syrian governor.
1. With reference to date. The decree in question had been issued by Cyrus in his "first year" (ver. 3), as reported.
2. With reference to the house. " Darius had found that decree to be beyond question "a decree concerning the house of God at Jerusalem." Note also, on this point,
(a) how express its purport had been. "Let the house be builded, as a place where they may offer sacrifice." Also,
(b) how precise its directions. Let this building have adequate, i.e. weight-carrying, foundations; and together with these, proper proportions, viz., of more than the former width, all included, and not less than half the old height (see Wordsworth, in loc. ); and, finally, suitable style, viz., four stories (domoi, Joseph., "Sept.;" see also (1Ki_6:6) in height, three of stone, and one of new wood (vers. 3, 4). Also
(c) how complete its provisions. Whatever the necessary "expenses," they were to be "given out of the king"s house" (ver. 4). In a word, could Cyrus have shown greater zeal and anxiety as to the erection of this house unless he had stepped out of his proper province, and sought to build it himself? So, again, with reference (3) to the sacred vessels. The restoration of these by Cyrus had been justly made a great additional point in the defence of the. (Ezr_5:14, etc.) Darius next (ver. 5) virtually acknowledges that here also their statements had been fully confirmed by this decree of Cyrus. These very vessels which they had spoken of were found exactly described there (ver. 5). Their material, their original use, the place they had left, the man who had taken them, the place they were taken to, were all mentioned by name. Also, as to the alleged order for their restoration, things were equally plain. Let them, first, be given up or "restored;" let them "go," next (margin), to the temple at Jerusalem; let them be deposited there where they were before, each in its proper "place" in God"s "house." Could Cyrus, here again, have said more? Could he have shown greater zeal and anxiety as to the restoration of these vessels unless he had carried them himself to Mount Zion? All this Darius here acknowledges in briefly reciting the contents of that decree of Cyrus as a kind of preamble to his own. "I have found the decree you have spoken of; and I have found it all you have said.
II THE PRESENT DECREE. What did this satisfactory "preamble "lead to? To a direct enactment which, if possible, was still more satisfactory.
1. As to its matter. This was all that the Jews could wish for. It was so
(a) negatively. Tatnai and his fellow officials were neither to approach the place in a hostile spirit, or interfere with the effort, or hinder the men (vers. 6, 7). "Whatever you do, do nothing hostile. This, of all things, is the very first." It was so
(b) positively. If you want to know what "ye shall do" (begin. of ver. 8), I will tell you. Ye shall help these men with money as to "building this house," at my expense and out of the "tribute" now in your hands; ye shall do so at once ("forthwith"), and so long as they need (so some the last clause of ver. 8). Also ye shall help them in kind as to using this house, providing them cheerfully with all they require of every description for offering their appointed sacrifices; and doing so, be it also observed, according to their own account of their requirements, and that "day by day without fail" (ver. 9). In a word, let everything be as they wish. The enactment was equally satisfactory
(2) as to its spirit. For example, it evinced
(a) much respect for the Jewish religion. How signal a mark of such respect such a public request as that we find in ver. 10 so mighty a king thus openly asking those humble believers for an interest in their prayers!
(b) Much sympathy with the Jews themselves. Whatever we may think of the king"s feelings towards his enemies, as shown in ver. 11 in his reference to the barbarous punishment of crucifixion (so Ges. and Bertheau; see Wordsworth), that verse at least shows how thoroughly he felt with his Jewish subjects at Jerusalem on the project so near to their hearts. He counted any one who should oppose that as amongst the worst enemies of himself. Also
(c) much personal confidence in their God. If any enemies to this project should appear, or hereafter arise, whom the king"s hand could not reach, he hereby openly invokes against them the God of the Jews (ver. 12). May the God who has placed his Name in that house at Jerusalem himself protect it from all such. It is with this prayer he concludes. What was left to the Jewish builders except to add their "Amen"? In the letter thus analysed by us, we see
1. The influence of good example. "The evil that men do lives after them." So, sometimes, does the good. (Pro_10:7) See the effect here, on the decisions of Darius, of the previous decisions of Cyrus. Is not the whole appeal of Hebrews 11. an appeal, in fact, to influence of this kind? "By faith" the many illustrious "elders" there mentioned "obtained a good report;" i.e. were justified before God. To this truth they are "witnesses". (Heb_12:1) Let us try the same plan. Every man adds to that "cloud to its size, to its splendour, to its influence who seeks and finds salvation in a similar way.
1. The importance of written records. What hope would there have been for the Jews, humanly speaking, if there had been no written document in this case to appeal to, but only the recollection of certain scattered survivors as to some proclamation of former days? or only the report of what some of these survivors had said in their time? How, indeed, could the good example of Cyrus have told on Darius except by the channel of communication provided in his written decree? We can hardly be too thankful for the Scriptures of truth. (see 2Pe_1:15; also the constant "it is written" of Luk_4:4, Luk_4:8, etc.)
2. The wisdom of waiting upon God. Often, as in this case, the "vision" may seem to "tarry" at first. But "at the end it shall speak, and not lie" (Hab_2:3). Rather, as in the present instance again, the answer may only have grown riper meanwhile. This applies to difficulties connected with God"s providential dealings, whether with communities or individual souls. Also to difficulties connected with Scripture itself. A first search, as in this instance, like the first or second interpositions of Moses on behalf of Israel, may only seem to make matters worse. (Exo_2:11-15 Exo_5:20-23) But how more than satisfactory, how glorious, how triumphant the end! "God is his own interpreter, and he will make it plain!
3. The thoroughness of God"s work. "The time to favour Zion, yea, the set time, is come". (see Psa_102:13, a psalm written not improbably not far from this date) See how it pleases God to speak for her, that being the case. With what fulness of provision, with what minuteness of detail, with what tenderness of consideration by the voice of the living, by the influence of the dead. The Persian king is made to speak as though almost an Israelite himself. At any rate, if he had been, he could scarcely have displayed greater knowledge of the Jewish worship, greater familiarity with their creed. (comp., further, ver. 9 with Exo_29:40; Ezr_3:3, and the previous notes on that verse, and begin, of ver. 12 with Deu_12:11; 1Ki_8:29, etc.) Even so is it with all those who put themselves into the way of favour by coming under the ample conditions of the covenant of the gospel. They will find it, indeed, as David speaks, (2Sa_23:5) "ordered in all things and sure." There is nothing really needed, nothing really desirable, however arduous, however insignificant, which it has not already thought of, specified, and secured (Psa_37:23; Mat_10:30; Rom_8:28; Col_2:10)
HOMILIES BY J.A. MACDONALD. Vers. 1-5.
The decree of Cyrus.
In the letter of Tatnai to Darius he advised that search should be made to ascertain whether there existed any decree of Cyrus authorising the building of the temple at Jerusalem. Search was accordingly made, and the roll recovered. The decree may be viewed as consisting of three parts:
I THE AUTHENTICATION.
1. The authors signature. "Cyrus the king.
(1) This name calls to mind the remarkable prophecies of Isaiah, in which, a century before his time, he was surnamed. (see Isa_44:28 Isa_45:1, Isa_45:13)
(2) The same God that inspired the prophecy found means to bring it under the notice of the king. Cyrus accordingly accepted the Divine commission (2Ch_36:23; Ezr_1:2, Ezr_1:3) Lesson We should trust that providence which rules all rulers.
2. The date of the document. "In the first year of Cyrus.
(1) This date, B.C. 536, recalls the prophecy of Jeremiah, which assigned seventy years for the duration of the captivity. These were now completed.
(2) This prophecy also seems to have been brought under the notice of (2Ch_36:22; Ezr_1:1)
Lesson
(a) Let us see the hand of God in everything.
(b) Nothing is too trivial to be mentioned in prayer.
3. The place of its custody
(1) Tatnai specified "the king"s treasure house at Babylon". (Ezr_5:17) Probably because the decree may have been signed there. Search was made accordingly at that treasure house in the royal library, but the document was not found. The malignity of the Apharsachites would now be gratified.
(2) Further search was made at Achmetha, "in the palace that is in the province of the Medes." Here the roll was recovered. Note
(a) God watches over the true.
(b) The triumphing of the wicked is transient.
II THE MATTER "CONCERNING THE HOUSE OF GOD AT JERUSALEM.
1. Let the house be builded.
(1) At Jerusalem. The place which God chose to put his name there. (see 1Ki_8:29; 2Ch_7:12; Psa_78:67, 68 87:1, 2) God favoured particular places for his worship.
1. To serve typical purposes.
2. To keep his people from mingling with idolaters. Note In this spiritual dispensation these reasons no longer obtain. (see Joh_4:20-24)
(2) "Where they offered sacrifices." Levitical sacrifices were restricted to the temple because the Shechinah and sacred fire were there; and this ordinance kept the people from sacrificing on high places with idolaters. For this latter reason, though the Shechinah and fire were absent from the second temple, still the ancient place of sacrificing is respected. Lesson Every species of idolatry should be scrupulously avoided.
2. The manner in which it was to be done.
(1) "Let the foundations be strongly laid." These typified Christ, upon whom the fabric of his Church is built (see Mat_16:16-18; 1Co_3:11; Eph_2:20-22) Note We may confidently rest on him the whole weight of our eternal interests.
(2) "The height thereof threescore cubits, and the breadth thereof threescore cubits." This differed from Solomon"s temple, first, in that it was larger; and secondly, in that it was square. Solomon"s temple was thirty cubits high and sixty broad. The New Jerusalem also is foursquare. (Rev_21:16) The cube was by the ancients regarded as a figure of perfection and universality, and, in the typical temple, may anticipate these qualities of the heavenly state of the Church.
(3) "Three rows of great stones, and a row of new timber". (see Ezr_5:8) The timber seems to have been laid upon every third course of stones. Note This timber built in amongst the stones would facilitate that destruction of the temple by fire described by Josephus.
3. How the cost was to be defrayed.
(1) "Let the expenses be given out of the king"s house". (see Ezr_3:7) Note The hearts of princes are in God"s hands. Prayer should be made to him rather than recourse be had to precarious expedients for raising funds for his work.
(2) The royal bounty was not such as to preclude the necessity for contributions from the people of God. (see Ezr_1:3, 4 2:68, 69) Note
There is valuable moral education in liberality.
III THE MATTER CONCERNING THE SACRED VESSELS.
1. Vessels of the metals.
(1) These were taken as figures of the servants of God. (see Rom_9:21-23; 2Ti_2:20, 2Ti_2:21)
(2) "Of gold and silver." Showing the preciousness of the saints. (see Psa_49:7, Psa_49:8; Mat_16:26 1Pe_1:18, 1Pe_1:19)
2. Removed by Nebuchadnezzar.
(1) Taken from the temple. The sin of the people was the cause. The removal of the vessels was therefore a sign to them of their apostasy.
(2) Taken to Babylon. Type of the confusion of the world. Placed there in the temple of his god. (see Ezr_1:7, 8 5:14) Thence taken out only to make sport for the licentious. (see Dan_5:2-4) What a graphic figure of the condition of the backslider!
3. Now to be restored.
(1) "Brought back again to the temple." Sign of the hope a backslider may cherish in the mercy of God.
(2) Restored "every one to his place," i.e. every one that was restored. Many things were wanting in the second temple, and some of the vessels may have been lost. Backsliders must not presume upon an infallible final perseverance of the saints. J.A.M.
HOMILIES BY J.S. EXELL Vers. 1-12.
Some useful things.
I THE UTILITY OF HISTORY. "And there was found at Achmetha, in the palace that is in the province of the Medes, a roll, and therein was a record thus written" (ver. 2).
1. Its permanence. The "roll" contained the records of past ages. The memory of man could not retain these events. History preserves them. It would be a pity for the nation and Church to let die the events that have made them what they are; history gives permanence and solemnity to life. Cyrus and his edict lived before those who made search into the old records; history causes dead men to live.
2. Its continuity. The roll linked the times of Cyrus with the times of Darius; showed the continuity of human life. There is no interruption in the plan of the world"s life; it runs on from one reign to another. There is no interruption in the making of history; it is made by.great edicts, as also by common deeds. It show-s the succession of labour: one man issues an edict to commence a temple, another issues an edict to complete it.
3. Its publicity. In the days of Darius the historical records were written and hidden away in the royal treasure-house; now they are printed and widely circulated; hence history is more influential than ever.
4. Its interest.
5. Its admonition. Darius will soon be as Cyrus, only a figure in history; men soon pass from the actual to the historical. Life continues but for a little. (Psa_39:4)
II THE FORCE OF EXAMPLE (ver. 8). Darius is inspired by the example of Cyrus to issue a decree for the aid of the Jews in their great enterprise.
1. The force of example surviving the flight of time. Cyrus has long been dead; but his edict has power to animate the heart of Darius. The influence of example never dies.
2. The force of example morally beneficial in its influence. The edict of the dead king inspires a new edict of help for Israel. Let us try to leave the influence of good deeds behind us; thus we may help to build temples our hands can never touch.
III THE WORTH OF SUPERIOR STATION (ver. 6). Darius commanded Tatnai to let the Jews build in peace. It is the work and worth of superior official power to restrain and to keep inferior men in their right place and to their right duty; to see that they hinder not the great moral enterprises of society.
IV THE SPIRITUAL USE OF MONEY (vers. 8, 9). The king decreed that his tribute should be given to Israel to aid in completing the temple. Money realises its highest meaning in the service of God. E.
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 vv1, 4, 8, 9 And search was made in the house of the…
Ezr_6:1-5
And search was made in the house of the rolls.
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The search for the decree of Cyrus
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1. Honest and thorough investigation promotes the interests of religion and of the Church of God.
2. The advantage of written history.
3. How great should be our gratitude for the sacred writings. (William Jones.)
The house of books.
One of Mr. Layards most valuable discoveries was that of a set of chambers in a palace at Koyunjik, the whole of the floor of which was covered more than a foot deep with terra-cotta tablets inscribed with public records. A similar collection has been recently found in the neighbourhood of Babylon. In some such record-house the search for the edict of Cyrus was made. (W. F. Adeney, M. A.)
A record thus written.
Record of the year
The record here referred to was of what had been done for the house and service of God. It was a religious record such as I propose we should now read of the past year. Records are made of changes of what is altering from day to day in that great empire of change of which we are all subjects. This law of change is often spoken of as a melancholy law. It is better to regard it as the decree of growth and progress. It is the ordinance of escape from old limitations, and the impulse of rising to new stages of life to gain fresh energy of thought and will. A state of sameness or immobility would be in truth a wretched doom. The record of any year is not a record of sadness or decay alone, even as respects this world, but very much of delight and advancement.
I. The first chapter is that of new being, birth and growth. Many houses have been made the scenes of holy gladness by the gifts of Gods creative and inspiring power. What trust so great as that of a living spirit, with its own individual nature and with capacities for a peculiar development of intellectual and moral strength? With what reverent, trembling sense of responsibility it should be received! What office so high in rank, so great in opportunity, so large in patronage or susceptible of good, with such hope and fear wrapped up in it, as the parental once? What expanding of outward nature or unfolding of earthly ambition is really so grand and affecting as that of an undying soul? No changes of material growth, of splendid seasons and solemn spectacles can equal this. It makes the purest inspiration of love, it turns self-sacrifice into a pleasure; it plies the inventive faculties with all knowledge and wisdom to provide for the beloved object; it draws the mind into long foresight of its benefit and improvement; and by the force of mingling filial and parental communications exalts the soul to a perception of the relation of all to Him who is the common Father. Lifes record, then, is not all of gloomy change and irreparable privation, but of strength enhancing, existence renovating, and of new possession.
II. But i must turn this illuminated leaf of the record to a pace veiled in shades. It is the record of sickness and decline. And what shall we say of this change? We cannot make our record all pleasant and cheerful if we would. The skeleton that the Egyptians carried to their banquets will intrude upon every feast of our earthly joy and fling its ghastly shadow both across the avenues of our immediate thought and along the vistas of our farthest recollection. But although sickness comes with very sharp instrumentalities, yet she comes with a bright retinue. Patience, resignation, spiritual thoughts of God and of futurity come with her. As the most blazing effulgence of heaven sleeps within the black cloud, so in the lowering darkness and eclipse of bodily suffering often lies the very brilliance of a spiritual and Divine glory.
III. We now turn the last leaf of our record. It ends, like all earthly records, with death. God by His Son Jesus Christ lifts up the burden of sadness that settles down on a record like this. Being dead in the body, our departed friends yet speak for truth and goodness more loudly and more persuasively than when their words fell on our outward hearing. They have gone that they might awaken our virtue, and that they might chill and discourage our worldly lusts. Like the stars, though with a warmer attraction, they lift and beckon us up. The light burns on, the fountain flows, the music sounds for us. Neither is this final change and record in the providence of God a ground for lamentation. It is rather a declaration of our native dignity as His children. It is the announcement of our glorious destiny. It is a summons to us to gird up our loins, trim our lamps, watch and be ready. (C. A. Bartol.)
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 v6 THE chroniclers version of the edict in which Darius…
THE DEDICATION OF THE TEMPLE
Ezr_6:6-22
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THE chroniclers version of the edict in which Darius replies to the application of the Satrap Tattenai is so very friendly to the Jews that questions have been raised as to its genuineness. We cannot but perceive that the language has been modified in its transition from the Persian terra-cotta cylinder to the roll of the Hebrew chronicler, because the Great King could not have spoken of the religion of Israel in the absolute phrases recorded in the Book of Ezra. But when all allowance has been made for verbal alterations in translation and transcription, the substance of the edict is still sufficiently remarkable. Darius fully endorses the decree of Cyrus, and even exceeds that gracious ordinance in generosity. He curtly bids Tattenai "let the work of the house of God alone." He even orders the Satrap to provide for this work out of the revenues of his district. The public revenues are also to be used in maintaining the Jewish priests and in providing them with sacrifices-"that they may offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the king and of his sons." {Ezr_6:10}
On the other hand, it cannot be doubted that Darius sent a reply that was favourable to the Jews, for all opposition to their work was stopped, and means were found for completing the temple and maintaining the costly ritual. The Jews gratefully acknowledged the influence of God on the heart of Darius. Surely they were right in doing so. They were gifted with the true insight of faith. It is no contradiction to add that-in the earthly sphere and among the human motives through which God works by guiding them-what we know of Darius will account to some extent for his friendliness towards the Jews. He was a powerful ruler, and when he had quelled the serious rebellions that had broken out in several quarters of his kingdom, he organised his government in a masterly style with a new and thorough system of satrapies. Then he pushed his conquests farther afield, and subsequently came into contact with Europe, although ultimately to suffer a humiliating defeat in the famous battle of Marathon. In fact, we may regard him as the real founder of the Persian Empire. Cyrus, though his family was of Persian origin, was originally a king of Elam, and he had to conquer Persia before he could rule over it, but Darius was a prince of the Persian royal house. Unlike Cyrus, he was at least a monotheist, if not a thoroughgoing Zoroastrian. The inscription on his tomb at Naksh-i-Rustem attributes all that he has achieved to the favour of Ormazd.
"When Ormazd saw this earth filled with revolt and civil war, then did he entrust it to me. He made me king, and I am king. By the grace of Ormazd I have restored the earth."
"All that I have done I have done through the grace of Ormazd. Ormazd brought help to me until I had completed my work. May Ormazd protect from evil me and my house and this land. Therefore I pray unto Ormazd, May Ormazd grant this to me."
"O Man! May the command of Ormazd not be despised by thee, leave not the path of right, sin not"
Such language implies a high religious conception of life. Although it is a mistake to suppose that the Jews had borrowed anything of importance from Zoroastrianism during the captivity or in the time of Cyrus-inasmuch as that religion was then scarcely known in Babylon-when it began to make itself felt there, its similarity to Judaism could not fail to strike the attention of observant men. It taught the existence of one supreme God-though it coordinated the principles of good and evil in His being, as two subsidiary existences, in a manner not allowed by Judaism-and it encouraged prayer. It also insisted on the dreadful evil of sin and urged men to strive after purity, with an earnestness that witnessed to the blending of morality with religion to an extent unknown elsewhere except among the Jews. Thus, if Darius were a Zoroastrian, he would have two powerful links of sympathy with the Jews in opposition to the corrupt idolatry of the heathen-the spiritual monotheism and the earnest morality that were common to the two religions. And in any case it is not altogether surprising to learn that when he read the letter of the people who described themselves as "the servants of the God of heaven and earth," the worshipper of Ormazd should have sympathised with them rather than with their semi-pagan opponents. Moreover, Darius must have known something of Judaism from the Jews of Babylon. Then, he was restoring the temples of Ormazd which his predecessor had destroyed. But the Jews were engaged in a very similar work; therefore the king, in his antipathy to the idolaters, would give no sanction to a heathenish opposition to the building of the temple at Jerusalem by a people who believed in One Spiritual God.
Darius was credited with a generous disposition, which would incline him to a kindly treatment of his subjects. Of course we must interpret this according to the manners of the times. For example, in his edict about the temple-building he gives orders that any one of his subjects who hinders the work is to be impaled on a beam from his own house, the site of which is to be used for a refuse heap. {Ezr_6:11} Darius also invokes the God of the Jews to destroy any foreign king or people who should attempt to alter or destroy the temple at Jerusalem. The savagery of his menace is in harmony with his conduct when, according to Herodotus, he impaled three thousand men at Babylon after he had recaptured the city. Those were cruel times-Herodotus tells us that the besieged Babylonians had previously strangled their own wives when they were running short of provisions. The imprecation with which the edict closes may be matched by one on the inscription of Darius at Behistum, where the Great King invokes the curse of Ormazd on any persons who should injure the tablet. The ancient despotic world-rulers had no conception of the modern virtue of humanitarianism. It is sickening to picture to ourselves their methods of government. The enormous misery involved is beyond calculation. Still we may believe that the worst threats were not always carried out; we may make some allowance for Oriental extravagance of language. And yet, after all has been said, the conclusion of the edict of Darius presents to us a kind of state support for religion which no one would defend in the present day. In accepting the help of the Persian sovereign the Jews could not altogether dissociate themselves from his way of government. Nevertheless it is fair to remember that they had not asked for his support. They had simply desired to be left unmolested.
Tattenai loyally executed the decree of Darius; the temple-building proceeded without further hindrance, and the work was completed about four years after its recommencement at the instigation of the prophet Haggai. Then came the joyous ceremony of the dedication. All the returned exiles took part in it. They are named collectively "the children of Israel" - another indication that the restored Jews were regarded by thechronicler as the representatives of the whole united nation as this had existed under David and Solomon before the great schism. Similarly there are twelve he-goats for the sin-offering-for the twelve tribes. {Ezr_6:17} Several classes of Israelites are enumerated, -first the clergy in their two orders, the priests and the Levites, always kept distinct in Ezra; next the laity, who are described as "the children of the captivity." The limitation of this phrase is significant. In the dedication of the temple the Israelites of the land who were mixed up with the heathen people are not included. Only the returned exiles had built the temple; only they were associated in the dedication of it. Here is a strictly guarded Church. Access to it is through the one door of-an unimpeachable genealogical record. Happily the narrowness of this arrangement is soon to be broken through. In the meanwhile it is to be observed that it is just the people who have endured the hardship of separation from their beloved Jerusalem to whom the privilege of rejoicing in the completion of the new temple is given. The tame existence that cannot fathom the depths of misery is incapable of soaring to the heights of bliss. The joy of the harvest is for those who have sown in tears.
The work was finished, and yet its very completion was a new commencement. The temple was now dedicated-literally "initiated"-for the future service of God.
This dedication is an instance of the highest use of mans work. The fruit of years of toil and sacrifice is given to God. Whatever theories we may have about the consecration of a building-and surely every building that is put to a sacred use is in a sense a sacred building-there can be no question as to the rightness of dedication. This is just the surrender to God of what was built for Him out of the resources that he had supplied. A dedication service is a solemn act of transfer by which a building is given over to the use of God. We may save it from narrowness if we do not limit it to places of public assembly. The home where the family altar is set up. where day by day prayer is offered, and where the common round of domestic duties is elevated and consecrated by being faithfully discharged as in the sight of God, is a true sanctuary; it too, like the Jerusalem temple, has its "Holy of Holies." Therefore when a family enters a new house, or when two young lives cross the threshold of what is to be henceforth their "home," there is as true a ground for a solemn act of dedication as in the opening of a great temple. A prophet declared that "Holiness to the Lord" was to characterise the very vessels of household use in Jerusalem. {Zec_14:21} It may lift some of the burden of drudgery which presses on people who are compelled to spend their time in common house-toil, for them to perceive that they may become priests and priestesses ministering at the altar even in their daily work. In the same spirit truly devout men of business will dedicate their shops, their factories, their offices, the tools of their work, and the enterprises in which they engage, so that all may be regarded as belonging to God, and only to be used as His will dictates. Behind every such act of dedication there must be a prior act of self-consecration, without which the gift of any mere thing to God is but an insult to the Father who only seeks the hearts of His children. Nay, without this a real gift of any kind is impossible. But the people who have first given their own selves to the Lord are prepared for all other acts of surrender.
According to the custom of their ritual, the Jews signalised the dedication of the temple by the offering of sacrifices. Even with the help of the kings bounty these were few in number compared with the lavish holocausts that were offered in the ceremony of dedicating Solomons temple. {1Ki_8:63} Here, in the external aspect of things, the melancholy archaeologists might have found another cause for lamentation. But we are not told that any such people appeared on the present occasion. The Jews were not so foolish as to believe that the value of a religious movement could be ascertained by the study of architectural dimensions. Is it less misleading to attempt to estimate the spiritual prosperity of a Church by casting up the items of its balance-sheet, or tabulating the numbers of its congregations?
Looking more closely into the chroniclers description of the sacrifices, we see that these were principally of two distinct kinds. {Ezr_6:17} There were some animals for burnt-offerings, which signified complete dedication, and pledged their offerers to it. Then there were other animals for sin-offerings. Thus even in the joyous dedication of the temple the sin, of Israel could not be forgotten. The increasing importance of sacrifices for sin is one of the most marked features of the Hebrew ritual in its later stages of development. It shows that in the course of ages the national consciousness of sin was intensified. At the same time it makes it clear that the inexplicable conviction that without shedding of blood there could be no remission of sins was also deepened. Whether the sacrifice was regarded as a gift pleasing and propitiating an offended God, or as a substitute bearing the death-penalty of sin, or as a sacred life, bestowing, by means of its blood, new life on sinners who had forfeited their own lives, in any case, and however it was interpreted, it was felt that blood must be shed if the sinner was to be freed from guilt. Throughout the ages this awful thought was more and more vividly presented, and the mystery which the conscience of many refused to abandon continued, until there was a great revelation of the true meaning of sacrifice for sin in the one efficacious atonement of Christ.
A subsidiary point to be noticed here is that there were just twelve he-goats sacrificed for the twelve tribes of Israel. These were national sin-offerings, and not sacrifices for individual sinners. Under special circumstances the individual could bring his own private offering. But in this great temple function only national sins were considered. The nation had suffered as a whole for its collective sin; in a corresponding way it had its collective expiation of sin. There are always national sins which need a broad public treatment, apart from the particular acts of wickedness committed by separate men.
All this is said by the chronicler to have taken place in accordance with The Law-"As it is written in the book of Moses." {Ezr_6:18} Here, as in the case of the similar statement of the chronicler in connection with the sacrifices offered when the great altar of burnt-offerings was set up, {Ezr_3:2} we must remember, in the first place, that we have to do with the reflections of an author writing in a subsequent age, to whom the whole Pentateuch was a familiar book. But then it is also clear that before Ezra had startled the Jews by reading The Law in its later revelation there must have been some earlier form of it, not only in Deuteronomy, but also in a priestly collection of ordinances. It is a curious fact that no full directions on the division of the courses of the priests and Levites is now to be found in the Pentateuch. On this occasion the services must have been arranged on the model of the traditional priestly law. They were not left to the caprice of the hour. There was order; there was continuity; there was obedience.
The chronicler concludes this period of his history by adding a paragraph on the first observance of the Passover among the returned Jews. The national religion is now re-established, and therefore the greatest festival of the year can be enjoyed. One of the characteristics of this festival is made especially prominent in the present observance of it. The significance of the unleavened bread is pointedly noticed. All leaven is to be banished from the houses during the week of the Passover. All impurity must also be banished from the people. The priests and Levites perform the ceremonial purifications and get themselves legally clean. The franchise is enlarged, and the limitations of genealogy with which we started are dispensed with. A new class of Israelites receives a brotherly welcome in this time of general purification. In distinction from the returned captives, there are now the Israelites who "had separated themselves unto them from the filthiness of the heathen of the land, to seek the Lord." Jehovah is pointedly described as "the God of Israel"-i.e., the God of all sections of Israel. {Ezr_6:21} These people cannot be proselytes from heathenism-there could be few if any such in exclusive times. They might consist of Jews who had been living in Palestine all through the captivity, Israelites also left in the Northern Kingdom, and scattered members of the ten tribes from various regions. All such are welcome on condition of a severe process of social purging. They must break off from their heathen associations. We may suspect a spirit of Jewish animosity in the ugly phrase "the filthiness of the heathen." But it was only too true that both the Canaanite and the Babylonian habits of life were disgustingly immoral. The same horrible characteristic is found among most of the heathen today. These degraded people are not simply benighted in theological error, they are corrupted by horrible vices. Missionary work is more than the propagation of Christian theology, it is the purging of Augean stables. St. Paul reminds us that we must put away the old leaven of sinful habits in order to partake of the Christian Passover, {1Co_5:7} and St. James that one feature of the religious service which, is acceptable to God is to keep oneself unspotted from the world. {Jam_1:27} Though unfortunately with the externalism of the Jews their purification too often became a mere ceremony, and their separation an ungracious race exclusiveness, still, at the root of it, the Passover idea here brought before us is profoundly true. It is the thought that we cannot take part in a sacred feast of Divine gladness except on condition of renouncing sin. The joy of the Lord is the beatific vision of saints, the blessedness of the pure in heart who see God. On this condition, for the people who were thus separate, the festival was a scene of great gladness. The chronicler calls attention to three things that were in the mind of the Jews, inspiring their praises throughout. {Ezr_6:22} The first is that God was the source of their joy-"the Lord had made them joyful." There is joy in religion, and this joy springs from God. The second is that God had brought about the successful end of their labours by directly influencing the Great King. He had "turned the heart of the king of Assyria"-a title for Darius that speaks for the authenticity of the narrative, for it represents an old form of speech for the ruler of the districts that had once belonged to the king of Assyria. The third fact is that God had been the source of strength to the Jews, so that they had been able to complete their work. The result of the Divine aid was "to strengthen their hands in the work of the house of God, the God of Israel." Among His own people joy and strength from God, in the great world a providential direction of the mind of the king-this was what faith now perceived, and the perception of so wonderful a Divine activity made the Passover a festival of boundless gladness. Wherever that ancient Hebrew faith is experienced in conjunction with the Passover spirit of separation from the leaven of sin religion always is a well of joy.
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.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 CRITICAL AND EXPLANATORY NOTES.] This chapter contains—(i.) The search…
CRITICAL AND EXPLANATORY NOTES.] This chapter contains—(i.) The search for and discovery of the decree of Cyrus (Ezr_6:1-5). (ii.) The decree of Darius for the furtherance of the building of the Temple (Ezr_6:6-12). (iii.) The carrying on and completion of the building of the Temple (Ezr_6:13-15). (iv.) The dedication of the Temple (Ezr_6:16-18). (v.) The celebration of the feasts of the Passover and of Unleavened Bread (Ezr_6:19-22).
Ezr_6:1. Then Darius the king made a decree] “These words seem to refer only to the command to make an investigation; but in reality they serve as an introduction to the decree which was promulgated to Tatnai, &c. (comp. Ezr_5:6). It is as if the subsequent narrative: and search was made] were taken up merely as an explanation of the decree following in Ezr_6:6 sq.”—Schultz. The house of the rolls] Margin: “Chald. books.” Schultz: “writings.” (Comp. chap. Ezr_5:17.) Laid up] Margin: “Chald. made to descend.” The apartment was probably underground.
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Ezr_6:2. Achmetha] i.e., Ecbatana. “The name ’Achmetha, which at first sight seems somewhat remote from Ecbatana, wants but one letter of Hagmatana, which was the native appellation.… Two cities of the name of Ecbatana seem to have existed in ancient times, one the capital of Northern Media; the other the metropolis of the larger and more important province known as Media Magna. The site of the former appears to be marked by the very curious ruins at Takht-i-Suleîman; while that of the latter is occupied by Hamadan, which is one, of the most important cities of modern Persia. There is generally some difficulty in determining, when Ecbatana is mentioned, whether the northern or the southern metropolis is intended. Few writers are aware of the existence of the two cities, and they lie sufficiently near to one another for geographical notices in most cases to suit either site. The northern city was the ‘seven-walled town’ described by Herodotus, and declared by him to have been the capital of Cyrus (Herod. i. 98, 99, 153; comp. Mos. Choren. ii. 84); and it was thus most probably there that the roll was found which proved to Darius that Cyrus had really made a decree allowing the Jews to rebuild their Temple.”—Bibl. Dict. A roll] “The ancient Persians used parchment for their records, as appears from Ctesias (cap. Diod. Sic. ii. 32)”—Rawlinson.
Ezr_6:3. In the first year of Cyrus the king] (Comp. chaps. Ezr_1:1; Ezr_5:13.) Omit “concerning” as supplied by the translators of the A. V. The house of God at Jerusalem] These words “stand alone by themselves, and constitute to a certain extent a title.” The place where they offered sacrifices] Keil: “As a place where sacrifices are offered.” Schultz: “As a place where offerings are brought.” And let the foundations thereof be strongly laid] Schultz: “ ‘And whose foundations are capable of supporting’ (namely, the structure).” The height thereof threescore cubits] &c. In these dimensions the length is not specified; probably because in this respect the new Temple was to correspond with the former one.
Ezr_6:4. With three rows of great stones, and a row of new timber] The meaning of this is uncertain. One interpretation is that the word translated row (נִדְבָּךְ) should be rendered “storey;” and that it applies “to the three storeys of chambers that surrounded Solomon’s, and afterwards Herod’s Temple, and with this again we come to the wooden Talar which surmounted the Temple and formed a fourth storey.”—Bibl. Dict. But it is questionable whether נִדְבָּךְ ever signifies “storey.” Fuerst gives, as the meaning of the word, “a layer, a row,” as of stones or bricks in a wall. So also Keil. Schultz says it means “that three of the Temple walls were of hewn stone, the other, namely, the front, which must for the most part be composed of a large entrance, was to be made of wood.” In support of this view he argues from 1Ki_6:36, “that Solomon provided the inner court (of his Temple) on three sides with walls of quarried stone, on the one other side, without doubt the front side, where the chief entrance was, where then there was probably a larger door, with an enclosure of hewn cedar.… In the Temple of Herod also, the entrance side of the holy place was still composed of one great folding door, sixteen cubits broad.” Another interpretation is that the walls were three rows or courses of stone in thickness with an inner wainscoting of wood. And another, taking נִדְבָּךְ as signifying row, or layer, is that the walls were built of three layers of large stones and then a layer of timber, repeated from the base to the summit. But there is a complete absence of evidence of the existence of buildings of this kind in the East in olden times. And let the expenses be given out of the king’s house] or from the royal revenues (Comp. Ezr_6:8.) This must either refer to the cost of only the materials of the building, or it was never carried into effect; for the Jews themselves contributed largely to the cost of the building (chaps. Ezr_2:68-69; Ezr_3:7).
Ezr_6:5. And also let the golden and silver vessels of the house of God] &c. (Comp. chaps. Ezr_1:7-8; Ezr_5:14-15.)
Ezr_6:6. Now therefore Tatnai] &c. This is the decree made by Darius the king (Ezr_6:1). Your companions the Apharsachites] (See on chap. Ezr_5:6.) Be ye far from thence] i.e. do not trouble or interfere with the Jews in this matter.
Ezr_6:10. That they may offer sacrifices] &c. This was the object aimed at by Darius the king in the preceding orders of his decree. “We find,” says Keil, “that in after times sacrifices were regularly offered for the king on appointed days: comp. 1Ma_7:33; 1Ma_12:11; 2Ma_3:35; 2Ma_13:23; Joseph. Antiq. XII. ii. 5, and elsewhere.”
Ezr_6:11. Alter this word] either by transgressing or by abolishing it. Let timber be pulled down from his house, and being set up, let him be hanged thereon] Keil: “Let a beam be torn from his house, and let him be fastened hanging thereon.” Schultz: “Let him be fastened thereon and crucified.” It is almost beyond doubt that crucifixion is the punishment signified here. And let his house be made a dunghill for this] “that is, let it be torn down and changed into a common sewer, comp. 2Ki_10:27; Dan_2:5.”—Schultz.
Ezr_6:14. And Artaxerxes king of Persia] “This king did not reign till long after the completion of the Temple, and the insertion of his name here can only be accounted for by supposing that the compiler or editor of this record inscribed his name as one who, in later times, contributed to the maintenance of the Temple, and so kept up the work his predecessors had begun.”—Clemance. And Schultz points out that, instead of giving a simple narrative of the completion of the building, “the author would rather express recognition and thanks, and hence could forget none who were deserving of mention. Artaxerxes came into consideration only on account of the gifts which he caused to be brought to Jerusalem by Ezra” (chap. Ezr_7:15-20).
Ezr_6:15. The month Adar] which is the twelfth month, and corresponds with our March. The building was completed about twenty years after the laying of the foundation by Zerubbabel, and four years five months and a few days after the resumption of the work by reason of the prophesying of Haggai (Hag_1:15).
Ezr_6:17. An hundred bullocks, two hundred rams] &c. These numbers, though small as compared with those offered at the dedication of the former Temple (1Ki_8:5; 1Ki_8:63), considering the number and the circumstances of the people, constitute a hearty and joyful offering. A sin offering for all Israel, twelve he-goats] &c. While the great majority of those who returned with Zerubbabel were of Judah, it is probable that some families of the other tribes returned with them, and that for that reason a sin offering was presented for every tribe. Moreover, as Keil observes, a sin offering was brought for all Israel, “because the Temple was intended for the entire covenant people, whose return to the Lord and to the land of their fathers, according to the predictions of the prophets, was hoped for. (Comp. e.g. Eze_37:15, sq. Jer_31:27, sq.)”
Ezr_6:18. They set the priests in their divisions, and the Levites in their courses] &c. (Comp. 1Ch_23:6-23; 1Ch_24:1-19; 2Ch_35:5; 2Ch_35:12.) As it is written in the book of Moses] (Comp. Num_3:6-10; Num_8:5-26.) With this verse the Chaldee section closes.
Ezr_6:19. Kept the passover upon the fourteenth day of the first month. (Comp. Exo_12:6.)
Ezr_6:20. For the priests and the Levites were purified] &c. Rawlinson says that this is a mistranslation, and that it should be, “For the priests had purified themselves, and the Levites were all pure as one man, and killed,” &c. He further suggests that this was the reason why the Levites killed the paschal lambs not only for themselves and for the people, but also for their brethren the priests (Comp. 2Ch_29:34.) But, as Keil remarks, from the days of Josiah it seems to have been customary for the Levites to slaughter the passover lambs for the whole community, both priesthood and laity. (2Ch_35:11; 2Ch_35:14-15). Schultz translates, “For the priests and Levites had purified themselves as one man, they were all clean, and killed,” &c. He suggests that the latter slaughtered the lambs “for the priests, because they were so busy elsewhere.”
Ezr_6:21. And all such as had separated themselves] &c. “Those who separated themselves from these heathen are not proselytes from heathenism, but descendants of the Jews and Israelites who had remained in the land when the rest of the nation had been carried captive, as all the parallel passages show, comp. Ezr_9:1; Ezr_9:10, Ezr_10:2; Ezr_10:10-11; Neh_9:2; Neh_10:28. They had without doubt intermarried with the heathen, and the more they had entered into communion with them, the less were they in a position to observe the Mosaic laws respecting food and purification. To separate themselves from the impurities of the heathen meant for them to forsake altogether communion with the heathen, and seek communion with the Jewish congregation.”—Schultz.
Ezr_6:22. Kept the feast of unleavened bread seven days] (Comp. Exo_12:15; Exo_13:7, &c.) The king of Assyria] “Darius, the king of Persia, is here called king of Assyria, not only as ruler of the territory of the previous Persian empire (Keil), or because Assyria from ancient time had been the usual name for all that region (Clericus), which cannot be proved from Jdt_2:1; but, above all, likewise, because Darius, as head of the great empire of the world, properly took the same relative position over against the people of God as the Assyrian and Chaldean kings had once had, because it was properly only a continuation or renewal of the same, and because the thought was now to be expressed, that finally that very enemy who had once so fearfully and destructively oppressed the people of God, had been changed by the grace of God into a friend, so that he had even himself strengthened the hands of the congregation in re-establishing the destroyed Temple.”—Ibid.
A THOROUGH SEARCH AND AN IMPORTANT DISCOVERY
(Ezr_6:1-5)
I. The search for the decree of Cyrus.
1. Was thorough. “Search was made in the house of the rolls, where the treasures were laid up in Babylon,” as being the most likely place in which to find a copy of the alleged decree of Cyrus. The document, however, was not found there. But the search was not abandoned when it failed there, but was continued at Achmetha, or Ecbatana, as being the place where, next to Babylon, it would most probably be discovered. The thoroughness of this search seems to us an evidence of the desire of Darius the king to deal fairly and honourably with his Jewish subjects.
2. Was successful. “And there was found at Achmetha, in the palace that is in the province of the Medes, a roll,” &c. Thus the honest and earnest search was rewarded, the veracity of the statement of the elders of the Jews (chap. Ezr_5:13-15) was clearly proved, and the lawfulness of the authority by which they acted firmly established.
Learn:
Honest and thorough investigation promotes the interests of religion and of the Church of God. Partial examination, and yet more, examination by persons whose opinions or feelings are prejudiced, often leads to conclusions which are inimical to the cause of God and of religious truth. But sincere, patient, thorough investigation into the credentials of Christianity is eminently desirable, and conduces to its progress. Merely human systems of religion may well shun the light; some of the doctrines of men concerning Christianity, upon examination, may prove untenable; and error may naturally seek to evade every real test; but truth, righteousness, and the religion of our Lord Jesus Christ court inquiry, and by inquiry they spread and prevail. (a).
II. The discovery of the decree of Cyrus. “And there was found at Achmetha, in the palace that is in the province of the Medes, a roll, and therein was a record thus written: In the first year of Cyrus,” &c. (Ezr_6:2-5). The edict thus brought to light contained three commands of the utmost importance to the Jews.
1. That their Temple should be rebuilt. “In the first year of Cyrus the king, Cyrus the king made a decree:—The house of God at Jerusalem:—Let the house be built,” &c. It was to be built
(1) at the old place; “at Jerusalem.” This was important, because of the old and precious associations and memories which clustered thickly around it.
(2.) For the old purposes. “The house of God … a place where they may offer sacrifices.” It was for the worship of the same holy Being, and in the same manner, as their fathers had worshipped.
(3.) In solid and durable manner. “And let the foundations thereof be strongly laid,” so as to be thoroughly capable of supporting the superstructure, that the edifice may endure the longer.
2. That the expenses of building be granted them from the royal revenues. “And let the expenses be given out of the king’s house.” Either this command was intended to apply only to the materials of the building, or it was never fully carried out. It may be that they did not receive what was here ordered them, as Matthew Henry suggests, because the face of things at court was soon changed. But we know that, out of their own resources, the Jews contributed largely to the expenses of the building (chaps. Ezr_2:68-69; Ezr_3:7).
3. That the costly and sacred vessels of the former Temple should be restored. “And also let the golden and silver vessels of the house of God,” &c. (Ezr_6:5).
(1.) These vessels had been degraded to base uses by heathen kings. “Which Nebuchadnezzar took forth out of the Temple which was at Jerusalem, and brought unto Babylon.” “And he brought the vessels into the treasure house of his god” (Dan_1:2). Belshazzar, at his great and impious feast, “whiles he tasted the wine, commanded to bring the golden and silver vessels,” &c. (Dan_5:2-4).
(2.) They had been preserved from destruction or loss in the Providence of God. God had so ordered events that these vessels were regarded by the heathen Nebuchadnezzar as sacred, and were by him deposited in a secure place.
(3.) They were restored to their original place and use by a heathen king, who was moved thereto by the Spirit of God. Let them “be restored, and brought again unto the Temple which is at Jerusalem, to their place, and (thou) shalt place them in the house of God.” Seeing that God thus preserves even consecrated utensils, how much more will He keep His consecrated people! “Fear thou not; for I am with thee: be not dismayed,” &c. (Isa_41:10; Isa_41:13). “Fear not; for I have redeemed thee, I have called thee by thy name; thou art Mine. When thou passest through the waters,” &c. (Isa_43:1-2).
Learn:
The advantages of written history. The testimony of the Jewish elders concerning the edict of Cyrus might have been denied by some, and by others suspected of exaggeration in their own favour, and in this way the great work might have been again arrested; but this state-document, found in one of the royal offices or chambers, was unimpeachable. Tradition is variable and uncertain; but the record written at the time of the events is fixed and trustworthy. (b). How great should be our gratitude for the sacred writings—“the Word of God, which liveth and abideth for ever”! (c).
ILLUSTRATIONS
(a) The religion of Christ might be shown to abound in circumstances which contradict and repel the idea of a human origin. For example, its representations of the paternal character of God; its inculcation of a universal charity; the stress which it lays on inward purity; its substitution of a spiritual worship for the forms and ceremonies, which everywhere had usurped the name and extinguished the life of religion; its preference of humility, and the mild, unostentatious, passive virtues, to the dazzling qualities which had monopolised men’s admiration; its consistent and bright discoveries of immortality; its adaptation to the wants of man as a sinner; its adaptation to all the conditions, capacities, and sufferings of human nature; its pure, sublime, yet practical morality; its high and generous motives; and its fitness to form a character, which plainly prepares for a higher life than the present;—these are peculiarities of Christianity, which will strike us more and more in proportion as we understand distinctly the circumstances of the age and country in which this religion appeared, and for which no adequate human cause has been or can be assigned.
Passing over these topics, each of which might be enlarged into a discourse, I will make but one remark on this religion, which strikes my own mind very forcibly. Since its introduction, human nature has made great progress, and society experienced great changes; and in this advanced condition of the world, Christianity, instead of losing its application and importance, is found to be more and more congenial and adapted to man’s nature and wants. Men have outgrown the other institutions of that period when Christianity appeared, its philosophy, its modes of warfare, its policy, its public and private economy; but Christianity has never shrunk as intellect has opened, but has always kept in advance of men’s faculties, and unfolded nobler views in proportion as they have ascended. The highest powers and affections which our nature has developed find more than adequate objects in this religion. Christianity is indeed peculiarly fitted to the more improved stages of society, to the more delicate sensibilities of refined minds, and especially to that dissatisfaction with the present state, which always grows with the growth of our moral powers and affections. As men advance in civilisation, they become susceptible of mental sufferings, to which ruder ages are strangers; and these Christianity is fitted to assuage. Imagination and intellect become more restless; and Christianity brings them tranquillity, by the eternal and magnificent truths, the solemn and unbounded prospects, which it unfolds. This fitness of our religion to more advanced stages of society than that in which it was introduced, to wants of human nature not then developed, seems to me very striking. The religion bears the marks of having come from a Being who perfectly understood the human mind, and had power to provide for its progress. This feature of Christianity is of the nature of prophecy. It was an anticipation of future and distant ages; and when we consider among whom our religion sprung, where, but in God, can we find an explanation of this peculiarity?—W. E. Channing, D.D.
(b) In Books lies the soul of the whole Past Time; the articulate audible voice of the Past, when the body and material substance of it has altogether vanished like a dream. Mighty fleets and armies, harbours and arsenals, vast cities, high domed, many engined,—they are precious, great: but what do they become? Agamemnon, the many Agamemnons, Pericleses, and their Greece; all is gone now to some ruined fragments, dumb mournful wrecks and blocks: but the Books of Greece! There Greece, to every thinker, still very literally lives; can be called up again into life. No magic Rune is stranger than a Book. All that mankind has done, thought, gained, or been: it is lying as in magic preservation in the pages of Books. They are the chosen possession of men.—Thomas Carlyle.
(c) It is a blessed thought that the words of the Bible were written for us—that the Spirit of God looked along the ages, and saw that in such an event or circumstance of life we should need just such counsel and help. And then He inspired a pen to write it down. Not for our good only, but for thousands who have gone before and who will come after. No promise is there that has not been proved thousands of times—no warning, but many have taken it home. It is like a good chart which has everything on it that a mariner in any seas may need. Its truths never wear out. Says one, who has been a deep student of it: “The Bible will bear a thousand readings, and the man who has gone over it the most frequently and carefully is the surest of finding new wonders there.”—The Study.
What a wonderful Book is the Bible! Just let us look at it. There it lies—a Book several thousand years old—a Book at war with all the evil passions of a wicked world—a Book dwelling in an enemy’s country—a Book exposed to every species of assault—a Book that has been shot at by innumerable archers, and yet there it lies, unhurt, invulnerable, not a crevice to be found in its coat of mail, not the shadow of a genuine doubt upon its Divinity, not a speck upon its glorious robes! Well may we say as we gaze upon it, “Surely God is in this Book! how dreadful is this Book! it is none else than the Book of God; it is the gate of heaven!”—Anon.
THE DECREE OF DARIUS
(Ezr_6:6-12)
In this royal edict we have:
I. A prohibition. “Now Tatnai, governor beyond the river, Shethar-boznai, and your companions the Apharsachites, which are beyond the river, be ye far from thence: let the work of this house of God alone.” All interference with the builders and the building of the Temple is here forbidden by the king. Tatnai and Shethar-boznai seem to have acted with conspicuous fairness toward the Jews; but it is probable that some of their former Samaritan enemies would have hindered them in their great work if they could have done so. Such hindrance this edict imperatively prohibits.
II. An injunction. The royal decree goes on to command Tatnai and his companions in office to help onward the work of the Jewish builders.
1. They were to allow the building of the Temple. “Let the governor of the Jews and the elders of the Jews build this house of God in his place.”
2. They were to assist the building of the Temple. “Moreover, I make a decree what ye shall do to the elders of these Jews for the building of this house of God: that of the king’s goods, of the tribute beyond the river, forthwith expenses be given unto these men, that they be not hindered.”
3. They were to assist the worship of the God of the Temple. “And that which they have need of, both young bullocks, and rams, and lambs, for the burnt offerings of the God of heaven, wheat, salt, wine, and oil, according to the appointment of the priests which are at Jerusalem, let it be given them day by day without fail.”
Notice:
1. The sufficiency of this assistance. It provides for the daily and other burnt offerings, for the meat offerings, and for other things according to the expressed requirements of the Jewish priests.
2. The continuity of this assistance. “Let it be given them day by day.”
3. The urgency of the command of this assistance. “Let it be given them without fail; … let it be done with speed.” In this way unusual importance is given to this edict for helping forward the Temple and the worship of Jehovah. The object of the king in thus aiding their worship is noteworthy: “That they may offer sacrifices of sweet savours unto the God of heaven, and pray for the life of the king, and of his sons.” This is a remarkable utterance from a heathen monarch. It reveals—
(1.) His reverence towards God. Twice in this decree he speaks of Him as “the God of heaven;” and from his wish that sacrifices and prayers should be presented to Him, it is evident that he believed in His power to aid and bless men.
(2.) His faith in the efficacy of prayer to God. Darius knew that the Jews “were a praying people,” says Matthew Henry, “and had heard that God was nigh to them in all that which they called upon Him for. He was sensible he needed their prayers and might receive benefit by them, and was kind to them in order that he might have an interest in their prayers. It is the duty of God’s people to pray for those that are in authority over them, not only for the good and gentle, but also for the froward; but they are particularly bound in gratitude to pray for their protectors and benefactors; and it is the wisdom of princes to desire their prayers. Let not the greatest princes despise the prayers of the meanest saints; it is desirable to have them for us, and dreadful to have them against us.” (a).
III. A malediction. “Also I have made a decree, that whosoever shall alter this word,” &c. (Ezr_6:11-12).
1. Severe penalties are denounced against any who should violate the decree.
(1.) The crucifixion of the offender. “Whosoever shall alter this word, let timber be pulled down from his house, let him be fastened thereon and crucified.”
(2.) The consignment of the memory of the offender to shame and loathing. “And let his house be made a dunghill for this.” Language such as this is not unfrequently employed by Orientals (2Ki_10:27, Dan_2:5; Dan_3:29). “They imprecate all sorts of indignities and abominations on the objects of their dislike, and it is not uncommon for them to smear over with filth what is the object of their contempt and abhorrence. Thus when the Caliph Omar took Jerusalem, at the head of the Saracen army, after ravaging the greater part of the city, he caused dung to be spread over the site of the sanctuary, in token of the abhorrence of all Mussulmans, and of its being henceforth regarded as the refuse and offscouring of all things.”
2. A stern imprecation is uttered against any who should attempt to injure the Temple. “And the God that hath caused His name to dwell there destroy all kings and people, that shall put to their hand to alter, to destroy this house of God which is at Jerusalem.” Where his own power was inadequate to protect the Jews and their Temple, he invokes the hand of God against those who would injure the sacred place.
CONCLUSION:
1. See the force of example. Darius was moved by the example of Cyrus in thus showing favour to the Jews. In this case we have—
(1.) An example of excellent character. The conduct of Cyrus towards the Jews was good and noble. (b).
(2.) An example of posthumous power. Cyrus had been dead for several years, but the decree which he had made determined the conduct of Darius towards the Jews. Our influence for good or for evil does not cease with our life upon earth. (c).
(3.) An example nobly followed. The decree of Darius was even more noble and generous than that of Cyrus.
2. See the workings of Divine Providence. In this decree we see that—
(1.) God sometimes uses unlikely agents in accomplishing His purposes. Darius, king of Persia, was one of the most important agents in rebuilding the Temple at Jerusalem, &c.
(2.) God overrules the opposition of enemies for the accomplishment of His purposes. We are far from saying that Tatnai and Shethar-boznai were enemies to the Jews; but we know that the Samaritans were bitterly hostile to them; and now, as the result of the appeal to Darius, all his subjects west of the Euphrates are commanded to contribute to the Temple and to the worship of Jehovah. “Surely the wrath of man shall praise Thee; the remainder of wrath shalt Thou restrain.” (d).
ILLUSTRATIONS
(a) A man who lives habitually near to God is like a great cloud for ever dropping with fertilising showers. This is the man who can say, “The earth is dissolved; I bear up the pillars thereof.” France had never seen so bloody a revolution had there been men of prayer to preserve her. England, amidst the commotions which make her rock to and fro, is held fast because prayer is put up incessantly by the faithful. The flag of old England is nailed to her mast, not by the hands of her sailors, but by the prayers of the people of God. These, as they intercede day and night, and as they go about their spiritual ministry, these are they for whom God spareth nations, for whom He permitteth the earth still to exist; and when their time is over, and they are taken away, the salt being taken from the earth, then shall the elements dissolve with fervent heat, the earth also, and the works that are therein, shall be burnt up; but not until He hath caught away the saints with Christ into the air, shall this world pass away.—C. H. Spurgeon.
(b) If the present lecturer has a right to consider himself a real Christian,—if he has been of any service to his fellow-creatures, and has attained to any usefulness in the Church of Christ, he owes it, in the way of means and instrumentality, to the sight of a companion, who slept in the same room with him, bending his knees in prayer on retiring to rest. That scene, so unostentatious, and yet so unconcealed, roused my slumbering conscience, and sent an arrow to my heart; for, though I had been religiously educated, I had restrained prayer, and cast off the fear of God. My conversion to God followed, and soon after my entrance upon college studies for the work of the ministry. Nearly half a century has rolled away since then, with all its multitudinous events; but that little chamber, that humble couch, that praying youth, are still present to my imagination, and will never be forgotten, even amidst the splendours of heaven, and through the ages of eternity.—J. A. James.
(c) The truth is, that no man or woman, however poor their circumstances or mean their lot, are without their influence; like an electric spark, passing from link to link, that runs flashing down the chain of successive generations. Indeed, a man’s life is as immortal as his soul; and by its influence, though dead, he yet speaketh and worketh.… Men live after they are dead. Outliving our memory, and more enduring than any monument of brass or marble, our example may prove like the circle that rises round the sinking stone, and growing wider and wider, embraces a larger and larger sphere, till it dies in gentle wavelets on the distant beach. It reaches a distant shore; your example a distant time. Take care, then, how you live.—Thomas Guthrie, D.D.
(d) All things are for the best, by virtue of no inherent power in evil to develop good, for evil must ever gravitate towards an increase of itself; but by virtue of an overruling Wisdom bringing good out of evil, and converting the evil itself into the instrument of good. This is true of natural laws. The storm destructive of life and property fills the atmosphere with the seeds of larger and freer life. Pestilence is the providential stimulus of sanitary progress. Difficulties and conflicts are the school of all the heroic virtues. Fortitude, self-control, heroic force of will, unselfish generosity, a rational love of liberty, and liberality tolerant of other men’s opinions, all grow out of this soil. They are not hot-house exotics, needing to be stimulated into artificial life, but vigorous evergreens, flourishing only in the free air of heaven, and striking their roots deep only in their native soil. The exercise of a Divine wisdom and power over-ordering evil for good is but the application of the same principle to the higher sphere of God’s moral government, but another and a louder strain of the same harmonious music. The past history of the world is one long illustration of this truth. The experience of the past becomes prophetic, and catching its language from the glowing pages of the inspired Scripture, sings its songs of triumphant hope for the future. Looking back to the past and forward to the future, faith recognises that all is best. From the height of the revealed promise peeping on tiptoe into the future, it catches a glimpse of a more glorious hereafter.—Canon Garbett.
A BELIEVER’S EXPENSES
(Ezr_6:4)
“Let the expenses be given out of the king’s house.”
The times are hard. Expenses are very well when one is able to meet them easily, but they involve a thousand perplexities if the income is insufficient. The most expensive living possible is that of the believer. It is not difficult to satisfy the bare requirements of the body. There is more swallowed up by the requirements of a man’s position. But the human soul has the greatest needs. If we speak of its simple necessities, what a costly matter is the sustaining of its life! Think, however, of its expensive enjoyments, its superabounding luxuries! From whence do they all come? We are spiritually penniless. Are we not living far beyond our income? No. Heaven’s exchequer supplies bountifully all our requirements and enjoyments.
I. What are our expenses? The expenses referred to in the text are those connected with the return of the Jews to their own land, the rebuilding of the Temple, and its continual sacrifices.
1. Their release from captivity was doubtless an expensive blessing. Our release from the thraldom of sin involved enormous expenditure. Was paid “out of the King’s house.” Did not God give His Son? Did not the Son pay down His blood and His life? “Ye are not redeemed with corruptible things such as silver and gold, but with the precious blood of Christ.” What a price!
2. Their return to Jerusalem. The liberated Jews in Babylon were probably impoverished by their captivity. Cyrus says, “Return to your own land, I will pay your expenses.” The important step of public profession of faith in Christ, and of union with His Church, need peculiar supplies of grace. It is promised to you “out of the King’s house.”
3. The material for a new Temple was provided by king Cyrus. There is much new material to be built up in our habits and life. Extensive alterations must be made. We require a new building, the material of which shall be faith, hope, love, humility, chastity, self-denial, &c. Can we obtain these from our own slender purse?
4. Wages for the workmen are part of these expenses. It was a long job—the Temple-building—and the workmen must not stand still. The Christian who makes no progress in the Divine life may account for it—his source of supplies has been neglected—“the King’s house.”
5. The restoration of the sacred vessels from Babylon (Ezr_6:5) meant expense. Our bodies being temples of the Holy Ghost, every physical power and every mental faculty should be “a vessel unto honour, sanctified and meet for the Master’s use.” But these, also, have been profaned and defiled in our captivity to sin. They must now be restored to their proper use, and purified.
6. The daily sacrifices were a further item in the expenditure (Ezr_6:9).
(1.) Our hearts are altars whereon should be offered the sacrifices of worship and praise.
(2.) Our life is an altar whereon should be offered our whole conduct, and our special effort for Christ.
II. Where shall we find means to meet these expenses? There is one great treasury of light—the sun—inexhaustible. “The King’s house” is an inexhaustible treasury of grace.
1. The word of His truth. Hidden mines of wealth. Rich doctrines, rich examples, rich promises, rich pledges. Our needs appeared big until we saw the supply here.
2. The throne of His grace, “Let us come boldly,” &c. (Heb_4:16). “Ask what ye will,” &c. “Whatsoever ye shall ask,” &c.
“Thou art coming to a King,
Large petitions with thee bring;
For His grace and power are such,
None can ever ask too much.”
3. The fellowship of His people. Experience tells us of the supplies to be found here.
4. The dispensation of His providence. God’s abundant, unasked mercies every day. Everything in nature is a storehouse of food; the clouds over our heads, the clods under our feet, the atmosphere which we breathe. Everything in Providence supplies food for the believer. “We know that all things work together for good,” &c.
5. The opposition of his foes. The Persian monarch was naturally Israel’s enemy, yet God arranges that He shall pay Israel’s expenses. Even the lions we may meet shall supply sweet honey for our nourishment and refreshment.
6. The work of His Son. This includes all others. “My God shall supply all your need according to His riches in glory by Christ Jesus.” What is there wanted that is not to be found here? “In Him dwelleth all the fulness of the Godhead.” “Full of grace and truth; and of His fulness have all we received, and grace for grace.”
III. How shall we act in the presence of such abundance?
1. We need not be afraid of exhausting Heaven’s treasures. Here is grace abounding! We may be prodigals, for our Father has plenty.
2. We dare not be slow in availing ourselves of these supplies. Live up to your privileges, or you will suffer, and the bountiful King will be insulted.
3. We cannot help wondering at the goodness of the King. Was it not enough that He should liberate us from sin? He “crowns us with loving-kindness and tender mercies.”
4. We will not forget to express our gratitude to the King. As He is at all the expense, He shall have all the praise. Here I will begin the song, and when I arrive at the “King’s house” I shall in richer language
“The gratitude declare
That glows within my ravished heart.”
5. We must not be so selfish as to hide these glad tidings. “This day is a day of good tidings, and we hold our peace.”—R. S. Latimer.
THE DESIRE OF A SOVEREIGN AND THE DUTY OF SUBJECTS
(Ezr_6:10)
I propose to consider the words before us in a twofold point of view—
I. As the desire of a heathen prince.
1. It was a just and reasonable desire, as the history will clearly show. The Jews, by the permission of Cyrus, had begun to rebuild their Temple, &c.
Now, consider the obligations which this benevolent monarch was conferring on the Jews, and then say whether the desire which he expressed was not just and reasonable. He had ordered that “whatever they had need of, young bullocks and rams and lambs,” &c. (Ezr_6:9). Was it not reasonable that he should expect these things to be applied to their distinct use, and that, when he was showing such a paternal regard for the welfare of their nation, he should be remembered by them in their devotions, and have an interest in their prayers? Surely this was the least return which they could render to him for his extreme kindness.
2. It was also a wise and politic desire. Religion and loyalty are inseparable. It cannot be that a man who truly fears God should fail essentially in honouring the king. On the other hand, a man who has no fear of God before his eyes, has no principle sufficiently strong to keep him faithful to his king, if he be drawn either by interest or inclination to oppose him. Hence, then, it was wise in Darius, though a heathen prince, to encourage piety amongst the Jews.
Nor was he less politic in desiring a remembrance in their prayers. Intercession will induce a habit of mind friendly to the person for whom it is offered, and, if offered in sincerity by a whole nation, would prove a bulwark around the throne, stronger than all the fleets and armies that could be raised for its defence.
II. As the duty of a Christian people.
1. In the service of our heavenly King, the “offering of sacrifices to Him of a sweet savour” may well be considered as comprehending our duty to Him; whether as sinners, who stand in need of His mercy, or as saints, who desire to glorify His name. The Jewish sacrifices were presented as an atonement for the sins of the people; and they prefigured that “Lamb of God, which in His eternal purpose was slain from the foundation of the world.” These we are not required to bring; because that adorable Saviour, in whom all the types and shadows of the Mosaic law were to be fulfilled, has come. “He loved us, and gave Himself for us, an offering and a sacrifice to God for a sweet-smelling savour.” This sacrifice we must ever bring before the God of heaven and earth. Jesus is “the way, the truth, and the life.” “His is the only name whereby any man can be saved.”
But there are other sacrifices also, which, as saints, we are to offer, and which have a sweet savour before God. Our whole person, body, soul, and spirit, is to be presented to the Lord, as the Apostle tells us: “I beseech you, by the mercies of God, that ye present your bodies,” &c. (Rom_12:1). And if only we come to God through Christ, there is not a service which we can render to Him which shall not come up with acceptance before Him, as a sacrifice of a sweet-smelling savour. Such are our alms (Heb_13:16); such our prayers (Psa_107:22); such our very sighs (Psa_51:17); such is our every service, of whatever kind (1Pe_2:5).
And do not imagine that your attention to this duty is unimportant as it respects the welfare of the state. There is a far closer connection between national piety and national prosperity than men generally imagine. (Comp. chap. Ezr_7:23.)
To this must be added your duty to your earthly prince, to be instant in prayer to God on his behalf. This is your duty; for the Apostle says, “I exhort that, first of all, supplications, prayers,” &c. (1Ti_2:1-3).
It is your interest also; for the welfare of every individual in the nation is bound up in the welfare of the king.
Let us, from the example of this heathen prince, learn how to employ our influence. Let us use it for “the God of heaven;” let us employ it to protect the oppressed, to encourage piety, and to maintain the honour of God in the world.
Let us learn also how to improve the privileges we enjoy. Let us abound in praises to our heavenly Benefactor, in affectionate loyalty to our earthly king, and in every work, whereby God may be glorified, and the welfare of our fellow-creatures may be advanced.—C. Simeon, M.A.
THE COMPLETION OF THE TEMPLE
(Ezr_6:13-15)
Let us consider—
I. The ready compliance of the Persian officers with the royal commands.
1. They carried out their commands faithfully. “Then Tatnai, governor on this side the river, Shethar-boznai, and their companions, according to that which Darius the king had sent, so they did.”
2. They carried out their commands readily. “So they did speedily.” They exhibited neither reluctance nor delay in carrying out the directions which they had received from king Darius. We have in this another evidence of the freedom from prejudice, the impartiality, and the fairness which marked the conduct of Tatnai and Shethar-boznai towards the Jews.
II. The satisfactory progress and ultimate completion of the building of the Temple. “And the elders of the Jews builded, and they prospered,” &c. (Ezr_6:14-15). This successful issue of their important undertaking was accomplished by the co-operation in various ways of many persons and powers, through the good Providence of God. Let us glance at such of these as are here mentioned.
1. The grand Authority for the great work. “They builded, and finished it, according to the commandment of the God of Israel.” The builders prosecuted their work as “the servants of the God of heaven and earth” (chap. Ezr_5:11). They were summoned to their work and encouraged in it by the prophets of Jehovah, “in the name of the God of Israel” (chap. Ezr_5:1). They were working in obedience to His express command. And “there would have been no command of Cyrus and Darius without God’s command.”
2. The royal promoters of the great work. “And according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia.” Although Artaxerxes had nothing to do with the erection of the sacred edifice, he is mentioned by the historian because of the great favour he showed to the good cause many years afterwards. Each of these monarchs had rendered valuable assistance to the Jews in restoring and carrying on the worship of Jehovah.
(1.) They gave permission for the return of the exiles and for the rebuilding of the Temple (chaps. Ezr_1:1-4; Ezr_6:1-12; Ezr_7:11-13).
(2.) They granted them protection in rebuilding the Temple (Ezr_6:7).
(3.) They bestowed upon them liberal assistance both for their work and for their worship (chaps. Ezr_1:4-11; Ezr_6:8-10; Ezr_7:14-23).
3. The worthy leaders of the great work. “And the elders of the Jews builded.” They were forward in taking up the work when summoned thereto by the prophet Haggai (chap. Ezr_5:2), and they continued steadfast and diligent in the prosecution thereof. By their example they encouraged the people in their duty.
4. The inspired inciters in the great work. “And they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo.” When the people were disheartened and wearied through difficulties and hindrances, these holy messengers of Heaven encouraged and strengthened them “through the Divine word and in the power of the Divine Spirit.” With the assurances of success in their great work, and of the rich blessing of their God, they stimulated and invigorated the people in the prosecution of that work. (Comp. Haggai 2; Zec_4:6-10.)
5. The ultimate completion of the great work. “And they builded and finished it,” &c. It was completed at last. There had been difficulties in the way of the work, and opposition to it, and for some time lack of interest in it on the part of the Jews themselves; but by the several concurrent favourable influences, and especially by the blessing of God, the undertaking was at length brought to a successful issue. And the time of its completion is significant. “And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king.” Says Schultz: “For a work of such importance the date is properly given.… It was now for the first the exactly right time. The Temple was ready just seventy years after its destruction, so that the prophecy of the seventy years was now fulfilled exactly thereby.”
CONCLUSION:
The building of this Temple may be regarded as a figure of—
1. The building of the temple of God in individual Christians. “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” &c. (1Co_3:16-17). “But ye, beloved, building up yourselves on your most holy faith,” &c. (Jud_1:20-21). “Giving all diligence, add to your faith virtue,” &c. (2Pe_1:5-7). And building thus, by the blessing of God, this edifice also shall be completed. “He which hath begun a good work in you will perform it until” (Alford: “will perfect it up to”) “the day of Jesus Christ.” (a).
2. The building of the temple of God in the world. A great and glorious spiritual temple is being erected out of the ruins of fallen humanity. The work is frequently and sadly obstructed; the adversaries to it are many; the builders at times seem only half-hearted in their work; and the progress appears to be irregular and slow; but the edifice shall surely be brought to splendid completion. Opposition, however crafty and organised and powerful, can neither frustrate the purposes nor hinder the fulfilment of the promises of God. Here is the grand issue of the work of the builders of the spiritual temple: “Behold the tabernacle of God is with men, and He will dwell with them,” &c. (Rev_21:3-4). (b).
ILLUSTRATIONS
(a) The work of sanctification must go on until the saint can say, “I and my Father are one.” That is the sublime end of Christianity. It is not to multiply theological technicalities; it is not to build one church spire higher than another; it is not to furnish a grindstone on which pugnacious bigots may whet their little swords; it is to gather up a shattered and overthrown humanity, to reburnish the living stones on which the fire of an enemy has left traces of fury, to rebuild the fallen empire of manhood, until it shall be beautiful and holy as a palace built for God.—Joseph Parker, D.D.
It is the part of a good workman not to leave his work imperfect; a good physician will not forsake his patient when he has done but half his cure; the husbandman gives not over when he has sown but part of his ground; and he that does but half build a house is but half a carpenter. So he that enters into the way of Christianity, and stands still, is but half a Christian—the greatest part of his work is yet behind. It is not enough to begin well, but to continue in well-doing; it is not so much the entrance into, as the perseverance in goodness that is required. God left not the great work of the creation in the first or second day thereof, but in six days finished it to the glory of His name; not as then in the generation of His creatures, but now also in their regeneration; whom He loves, He loves to the end; and the good work He has begun in any, shall be perfected. Having, then, so fair a copy to write by, so good an example to live by, let us so run that we may obtain; so sail in the sea of this world that we may never give over till we arrive in the desired haven; so to begin as to be sure to make an end; that it may never be said to our great and just reproach, “This man began to build, but was not able to finish” (Luk_14:30).—Whittaker.
(b) Inasmuch as “all the building is growing in the Lord” (Eph_2:21), and according to His order, it will, in the end, not only be a glorious temple of humanity, but marvellously adapted for the indwelling and manifestation of God. “I will dwell in them, and I will be their God, and they shall be My people.” I will fill them, and they shall represent My fulness. “The whole building,” the redeemed of every generation, growing more and more into unity with each other, and with Christ, and through Him, with all the hidden powers of the Godhead, is a work which is every way worthy of an Almighty Father. To what glory, to what beauty, will the kingdom grow? to what wisdom will its members attaint? what will be their powers? what their fellowships? what their individual freedom of action? what their service and end, as one empire in the Son, and in the Father?—John Pulsford.
Did you ever win a soul to Christ? Did you ever get a grip of the hand of spiritual gratitude? Did you ever see the tear starting from the eye when the convert said, “Bless you! I shall remember you in heaven, for you have brought me to Christ?” Ah, my dear friend, you will not be satisfied merely with this. This is a kind of food that makes men hungry. Oh, that you had a rich banquet of it, and yet wanted more still. The Church will be built. If you and I sit still, it will be built. This is a truth, though it is often turned to a mischievous end—the Church will be built, even without us. But, oh, we shall miss the satisfaction of helping in its building. Yes, it will grow; every stone will be put in its place, and the pinnacle will soar into its predestined place, but every stone from foundation to pinnacle, will seem to say to you, “Thou hadst nothing to do with this! Thou hadst no hand in this!” When Cyrus took one of his guests round his garden, the guest admired it greatly, and said he had much pleasure in it. “Ah,” said Cyrus, “but you have not so much pleasure in this garden as I have, for I planted every tree in it myself.” One reason why Christ has so much pleasure in His Church is because He did so much for it; and one reason why some saints will have a greater fulness of heaven than others to rejoice in will be because they did more for heaven than others. By God’s grace they were enabled to bring more souls there; and as they look upon the Church they may, without self-reliance, and ascribing it all to grace, remember what they were enabled to do in its building up.—C. H. Spurgeon.
THE SUBSERVIENCY OF A FAITHFUL MINISTRY TO THE ERECTION OF GOD’S SPIRITUAL TEMPLE
(Ezr_6:14)
I. The building of the Temple through the instrumentality of the prophets Haggai and Zechariah.
1. Many difficulties obstructed the progress of the work. Scarcely was the foundation laid, before an attempt was made to impede the work through the hypocrisy of pretended friends. The Samaritans offered to co-operate with the Jews in raising the intended fabric; but their design was to frustrate, rather than promote, the completion of it. Many will profess to desire the same objects, and will offer to concur in prosecuting them to a certain point, who, if their offers were accepted, would only defeat the ends proposed. The Jews, however, determined to prosecute their work alone (chap. Ezr_4:1-3). That device having failed, they were assaulted by the hostility of open enemies. Complaints were made against them, and they were represented as plotting to gain their liberty and independence, &c. In this way the servants of God have been assailed in all ages: our Lord was calumniated as an enemy to Cæsar; and His apostles as “movers of sedition,” &c. This plan succeeded, the Jews yielded to despondency, and for the space of fifteen years suspended the work (chap. Ezr_4:23-24). A spirit of indolence and supineness soon prevailed among them, and would have operated to a total dereliction of the work, if God had not sent His prophets to rouse them from their lethargy.
2. Through the preaching of the prophets, however, these difficulties were overcome. The prophet Haggai justly reproved them for attending so carefully to their own accommodation, &c. (Hag_1:2-5; Hag_1:7). The prophet Zechariah also urged them to bear in mind how awfully their fathers had suffered for the neglect of God (Zec_1:1-6); and then, by a variety of images which he had seen in visions, encouraged them with assurances of success in their labours (Zechariah 1-4). Thus were the people stimulated to exertion. But no sooner did they resume their work, than their enemies renewed their application to the government to issue again their mandate to discontinue it (chap. Ezr_5:1-10). This effort, however, was overruled, as similar efforts have often been, for the furtherance of the work it was intended to destroy (comp. chap. Ezr_6:1-10 with Php_1:12); and in the short space of four years the edifice was completed (Ezr_6:15).
II. The subserviency of a faithful ministry to the erection of God’s spiritual temple. The Temple of old was a shadow of that spiritual temple which is erected for God in the hearts of men; “being built on the foundation of theapostles,” &c. (Eph_2:20-22). The erection of this—
1. Is connected with the same difficulties. Who that begins truly to surrender up his soul to God, does not find many impediments from pretended friends? They will profess to approve of religion, and will propose to go with us to a certain length, that so they may have the greater influence to keep us from “following the Lord fully,” and from serving Him with our whole hearts. If we are enabled to withstand their efforts, then we shall be assailed by open enemies. Not unfrequently will they become our greatest foes, who by their relation to us ought rather to become our firmest protectors. And too often do timidity and sloth induce us to relax our efforts, till, if God do not by some special act of providence or grace awaken us, we lose the time for working, and, like the foolish virgins, experience for ever the fatal effects of our remissness.
2. Is carried on and perfected by the same means. God has established an order of men on purpose to carry on this spiritual building in the world (Eph_4:11-13). The apostles may be called “master builders;” but every pastor and teacher is engaged in the same work, according to the office that has been assigned him. We call you, then, to “consider your ways;” consider what has hindered you hitherto, &c. Consider too the promises of God. What assurances of success are given, &c. “Up then, and be doing,” every one of you; and “your God will be with you.” Yield not to discouragements of any kind, &c. Seek “as living stones to be built up a spiritual house,” &c. (1Pe_2:4-5).—C. Simeon, M.A.
THE DEDICATION OF THE TEMPLE
(Ezr_6:16-18)
The dedication of the Temple was characterised by—
I. Religious rejoicing. “And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy.” It would not have been very surprising if they had mourned because it was so inferior in magnificence and splendour to the Temple of Solomon. It is probable “that the carving and the gold, and other ornaments of Solomon’s Temple far surpassed this, and the pillars of the portico and the veils may all have been far more splendid, so also probably were the vessels; and all this is what a Jew would mourn over far more than mere architectural splendour.” Moreover, some of the most sacred and glorious things of the first Temple were altogether absent from this one, e.g., the Ark of the covenant, the cherubim, the Shechinah, and the Urim and Thummim. Sometimes when we have reached the end of long cherished hopes and efforts, we are disappointed and depressed because the result does not come up to our ideal and desire. And we should not, therefore, have been surprised if the Jews had looked upon their finished work with sadness. But it was not so. They “kept the dedication of this house of God with joy.” And they had good reasons for devout gladness; e.g.—
1. Protracted labours brought to a successful termination.
2. The honour offered to Jehovah their God.
3. The benefits which were likely to accrue to men through their sacred edifice and its worship. Joyousness in the service of God is a conspicuous feature of the religious life in post-exile times. This is especially manifest in the Psalms of this period. Comp. Psalms 135, 136, 146-150, , 118, which, says Schultz, “without doubt the congregation then sung, although it was really composed somewhat earlier; and especially did they appropriate with greatly agitated hearts the shout of triumph: ‘The right hand of the Lord is exalted, the right hand of the Lord doth valiantly.… Open to me the gates of righteousness,” &c. And we also should “serve the Lord with gladness, come before His presence with singing, enter into His gates with thanksgiving,” &c. (a).
II. Devout gratitude. “And offered at the dedication of this house of God an hundred bullocks, two hundred rams, four hundred lambs.” In these offerings we discover—
1. An expression of gratitude. They presented both burnt offerings and peace offerings; and while both were expressive of gratitude, the latter were especially so. The peace offerings were eucharistic. The Psalmist refers to them when he says, “I will offer to Thee the sacrifice of thanksgiving.” They had great and strong reasons for gratitude. “The Lord had done great things for them.” And they sang, “The Lord hath done great things for us; we are glad.” (b).
2. An expression of their complete self-dedication to God. The burnt offerings were laid whole upon the altar, and there consumed by fire, thus setting forth the entire consecration of the offerer to God. This was the chief meaning of the burnt offerings. The dedication of churches is acceptable to God only as the worshippers dedicate themselves to Him. “The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise.” “I beseech you, therefore, brethren, that ye present your bodies a living sacrifice,” &c. (c).
The number of these offerings is small as compared with the very large number offered by Solomon at the dedication of the former Temple. “Solomon offered a sacrifice of peace offerings, which he offered unto the Lord, two and twenty thousand oxen, and an hundred and twenty thousand sheep.” But Zerubbabel offered only “an hundred bullocks, two hundred rams, four hundred lambs, and for a sin offering for all Israel, twelve he goats.” The total number of animals sacrificed then was 142,000; the total now is only 712. Yet Zerubbabel and the people with him offered—
(1.) Freely.
(2.) Liberally, when we take into account their small numbers and reduced circumstances, as compared with those of the time of Solomon.
(3.) Cheerfully. And “if there be first a willing mind, it is accepted according to that a man hath, not according to that he hath not.”
III. Deep humility. “And for a sin offering for all Israel, twelve he-goats, according to the number of the tribes of Israel.” Consider—
1. The nature of this offering. “A sin offering.” This was an acknowledgment of sin on the part of those for whom it was offered, and that the sinner deserved death by reason of his sin, but that God in His mercy accepted the death of the victim as an atonement for the sinner. And in this way the people humbly confess their sin before God. Sin had brought their miseries upon them, had stripped them of their national power and protection, had been the real cause of their captivity. Hence this sin offering was appropriate in its relation to past sins, and a hopeful indication as to their future conduct. (d).
2. The number of the victims composing this offering. “A sin offering for all Israel, twelve he-goats, according to the number of the tribes of Israel.” The confession of sin was intended for the whole nation, and the atonement was designed “for all Israel.” This was a recognition on the part of the offerers of the unity of all the tribes, an evidence that “the Temple was intended for the entire covenant people,” and an expression of the hope that all would return to the land of their fathers, and to the enjoyment of the full privileges of the people of God.
IV. Appropriate arrangements for its future use. “And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses.” Thus arrangements were made for—
1. Regular and orderly services. They aimed at—
(1.) Completeness in their worship. Both priests and Levites were set in their respective spheres of work. No duties were to be neglected.
(2.) Continuity in their worship. They were set in classes and divisions, so that when one had fulfilled its appointed term of service another would take its place. (Comp. 1 Chronicles 23-26)
2. Scriptural services. “As it is written in the book of Moses.” They were careful that their worship should be in accordance with the expressed will of God. It is well said by Matthew Henry: “Though the Temple service could not now be performed with so much pomp and plenty as formerly, because of their poverty, yet perhaps it was performed with as much purity and close adherence to the Divine institution as ever, which was the true glory of it. No beauty like the beauty of holiness.”
It is perhaps unnecessary to add that the principal points of this exposition are applicable to the dedication of churches in our own day.
ILLUSTRATIONS
(a) The priests of old were not to sully themselves with sorrow when they performed their functions, and saints who are of a higher priesthood should show forth delight in their approaches to their God. Angels sing, and why not God’s other servants, who are a little lower, and yet far higher? David danced before the ark, which was but a symbol of Divinity; what ails us that our heart so seldom dances before the Lord Himself? The old creation has its sunshine and flowers, its lowing herds and bleating flocks; its heaven-mounting larks and warbling nightingales; its rivers laughing, and its seas clapping hands; is the new creation of grace to render less happy worship to God our exceeding joy? Nay, rather let us come into His presence with thanksgiving, and show ourselves glad in Him with psalms. Host of the English versions alter the old hundredth Psalm into, “Him serve with fear;” but for my part, by God’s grace I mean to sing it as it used to be and still is sung in Scotland—
“All people that on earth do dwell,
Sing to the Lord with cheerful voice;
Him serve with MIRTH, His praise forth tell,
Come ye before Him and rejoice.”
—C. H. Spurgeon.
(b) It is an excellent thing when Christian men know how to sing as well as to work, and mingle holy music with holy service. The best music of a Christian consists in thankfulness to God. Thanks should be rendered by the believer with all the acts common to men. Our eating, our drinking, our social meetings, our quiet conversings one with another, in all we should give thanks unto God and the Father. This we should do in the labours peculiar to our vocation. Whatever your trade and calling may be, if you cannot sing aloud, you can sing in your hearts while your hands are busy; you can ring out the praises of God as well to the sound of the hammer on the anvil as to the peal of the organ; your feet at the sewing machine may beat time to a sacred tune; you can as well praise God while you crack your whip as when you sing to a Psalm tune. Why not? If the heart be right you can mount up to the heavens from any place of labour.—Ibid.
(c) It is the end and essence of all religion to turn the mind from self to God; to give it absorbing views of the Divine beauty and glory; to fill it with Divine love and zeal; to make it feel honoured in honouring God, blessed in blessing Him; to make it feel that nothing is good enough or great enough for Him.… A man thus inspired will no more think of inquiring the advantages, the probable gain of his deeds and his adoration, than he would think of the profitableness of gazing with admiration on a lovely landscape, or regaling his soul with the noble qualities of a hero or a martyr. Such a man has offered himself to God; he has given his own soul, with all its powers. His other gifts are but results and forms of this first and greatest gift; all other offerings are virtually included in this. And, in truth, this consecration of self is the grand and essential condition, the seminal principle of all consecration. We have no just thought of God, no oneness of spirit with His Spirit, if we look on ourselves simply as sacrificers; we are sacrifices as well; both sacrificers and sacrifices; we have to present ourselves as sacrifices to God. And if there be this first and best offering, the offering of ourselves, it will infuse a spirit of life and fulness into all our service, animating the form, quickening the body of all service; a spirit of delight and strength and earnestness; a large and enlarging, a noble and an ennobling spirit. The prudent, commercial temper, in religion, is one of narrowness and pain and bondage; we never possess ourselves thoroughly till we forget ourselves, never realise our power and inherit our portion till all spiritual engagements and acts cease to be the mere meeting of a demand, the mere performance of a condition, and become the home and rest and reward of the soul.—A. J. Morris.
(d) The effect of these views and recollections viz., those of true Christians) are penitence, contrition, and deep humiliation of soul, and by them all their religious feelings are pervaded and characterised. When they love their God and Redeemer, it is with a penitent love; when they rejoice in Him, it is with a penitent joy; when they believe in Him, it is with a penitent faith; when they obey Him, it is with a penitent obedience; when they offer Him thanksgivings and praises, penitence mingles with them her humble confessions and contrite sighs; and the place on earth which they most covet, in which they most delight, is that of the woman who stood weeping at the feet of Christ, washing them with her tears, and wiping them with the hairs of her head. Even while observing a joyful festival, tears, the fountain of which is supplied by godly sorrow for sin, and gratitude to the Redeemer; tears, which it is delightful to shed, are seen on the same countenances which glow with love and hope, and beam with holy humble joy in God.—E. Payson, D.D.
THE CELEBRATION OF THE PASSOVER
(Ezr_6:19-22)
A fews weeks after the dedication of the Temple the feasts of the Passover and of unleavened bread were celebrated; and this marked the beginning of the new period in which the worship of God, with its festivals and observances, was regularly and fully carried on.
Notice:
I. The personal preparation for these sacred festivals. This comprised—
1. The purification of the priests and Levites from ceremonial uncleanness. “For the priests and Levites had purified themselves as one man, they were all clean, and killed the Passover for all the children of the captivity, and for their brethren the priests, and for themselves.” “The purity of ministers adds much to the beauty of their ministrations.” They who “bear the vessels of the Lord” should be clean (Isa_52:7).
2. The separation of the people from heathen, associations and immoralities. “And the children of Israel, which were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek the Lord God of Israel, did eat.” And separation from sinners and their corrupt practices is still indispensable to union and communion with God. “Ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be My people. Wherefore come out from among them, and be ye separate,” &c. (2Co_6:16-18). We cannot meet with God in holy fellowship unless we are in a suitable spiritual condition. And as a rule, men require preparation of heart (Job_11:13), in order to meet Him thus. To enjoy intimate communion with God, we must turn aside from the ways of darkness, and “walk in the light as He is in the light” (1Jn_1:5-7). (a).
II. The principal significance of these sacred festivals. It would be out of place here to enter at any length into a consideration of the meaning of these feasts. But inasmuch as their chief significance was emphasised upon this special occasion, it behoves us to notice that significance.
1. The Passover was a memorial of their covenant relation with God. “The Exodus,” as Dr. Howson observes, “was looked upon as the birth of the nation; the Passover was its annual birthday feast. Nearly all the rites of the festival, if explained in the most natural manner, appear to point to this as to its primary meaning. It was the yearly memorial of the dedication of the people to Him who had saved their first-born from the destroyer, in order that they might be made holy to Himself. This was the lesson which they were to teach to their children throughout all generations. When the young Hebrew asked his father regarding the paschal lamb, ‘What is this?’ the answer prescribed was, ‘By strength of hand the Lord brought us out of Egypt,’ &c. (Exo_13:14-15). Hence, in the periods of great national restoration in the times of Joshua, Hezekiah, Josiah, and Ezra, the Passover was observed in a special manner, to remind the people of their true position, and to mark their renewal of the covenant which their fathers had made.” This covenant relation was originally based upon what God had done for them in bringing them out of their bondage in Egypt, and in preserving their first-born from the destroying angel; and now the grounds of that relation were strengthened by the deliverance from Babylon, which He had effected for them, and by the fact that He had raised up for them such powerful and liberal friends as Cyrus and Darius. Thus they had special reasons for celebrating this Passover with extraordinary heartiness and devotion. How many and mighty are the reasons which constrain us to devote ourselves to God! (1Co_6:19-20; 1Pe_1:18-19). (b).
2. The feast of unleavened bread was a solemn recognition of their obligation to live holily unto God. “The unleavened bread signified the abiding state of consecrated holiness.” “Through the feast of unleavened bread,” says Schultz, “they vowed, in that the strict abstinence from leaven was connected therewith, to walk not in the old leaven of wickedness and wantonness, but in the unleavened bread of sincerity and truth.” (Comp. 1Co_5:7-8.) “We have far more cogent motives to rise into the new and pure life of sincerity and truth.” (c).
III. The special joy in these sacred festivals. “And they kept the feast of unleavened bread seven days with joy.”
1. All the ordinary reasons for joy were applicable upon this occasion. The great facts commemorated were joy-inspiring. So also was the covenant relation which arose from these facts, with its privileges, &c.
2. There were also special reasons for joy on this occasion. “For the Lord had made them joyful, and had turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel.”
Notice:
(1.) The Author of their joy. “The Lord had made them joyful.” They regarded Him as the great fountain of all their blessings. “All my springs are in Thee.”
(2.) The occasion of their joy. That by the favour and assistance of Cyrus and Darius they had completed the Temple of God, and were able to celebrate all the sacred ordinances of their religion in a becoming manner.
(3.) The character of their joy. It was religious in its source, occasion, character, and expression. It expressed itself in the reverent worship of the holy God. Let our joy be of the same character. “Rejoice in the Lord alway: again I say, Rejoice.” (d).
ILLUSTRATIONS
(a) Sequester yourselves from all earthly employments, and set apart some time for solemn preparation to meet God in duty. You cannot come hot, reeking out of the world into God’s presence, but you will find the influence of it in your duties. It is with the heart a few minutes since plunged into the world, now at the feet of God, just as with the sea after a storm, which still continues working muddy and disquiet; though the wind be laid and storm over, thy heart must have some time to settle. There are few musicians that can take down a lute or viol, and play presently upon it, without some time to tune it. When thou goest to God in any duty, take thy heart aside, and say, “O my soul, I am now addressing myself to the greatest work that ever a creature was employed about. I am going into the awful presence of God, about business of everlasting moment.”—H. G. Salter.
(b) Dr. Doddridge, on one occasion, interested himself on behalf of a condemned criminal, and at length succeeded in obtaining his pardon. On announcing to him the joyful intelligence, he prostrated himself at the Doctor’s feet, and exclaimed, “Oh, sir, every drop of my blood thanks you, for you have had mercy on every drop of it! Wherever you go, I will be yours.” With how much greater propriety may the Christian prostrate himself at the feet of Christ, and make use of similar language.—Bible Illustrations.
(c) “Holiness to the Lord!” where is that inscription to be stamped now? Not on the vestments of any Levitical order; not on plates of sacerdotal gold, worn upon the forehead. Priest and Levite have passed by. The Jewish tabernacle has expanded into that world-wide brotherhood where whosoever doeth righteousness is accepted. Morning has risen into day. Are we children of that day? For form, we have spirit; for Gerizim and Zion, our common scenery. The ministry of Aaron is ended. His ephod, with its gold, and blue, and purple, and scarlet, and fine twined linen, and cunning work, has faded and dropped. The curious girdle and its chains of wreathen gold are broken. The breastplate of judgment that lay against his heart, and its fourfold row of triple jewels—of sardines, topaz, and carbuncle—of emerald, sapphire, and diamond—of ligure, agate, and amethyst—of beryl, onyx, and jasper—has been crushed and lost. The pomegranates are cast aside like untimely fruit. The golden bells are silent. Even the mitre, with its sacred signet, and the grace of the fashion of it, has perished. All the outward beauty and glory of that Hebrew worship which the Lord commanded Moses has vanished into the eternal splendours of the Gospel, and been fulfilled in Christ. What teaching has it left? what other than this?—that we are to engrave our “Holiness to the Lord,” first on the heart, and then on all that the heart goes out into, through the brain and the hand: on the plates of gold our age of enterprise is drawing up from mines, and beating into currency; on bales of merchandise and books of account; on the tools and bench of every handicraft; on your weights and measures; on pen and plough and pulpit; on the doorposts of your houses, and the utensils of your table, and the walls of your chambers; on cradle and playthings and school-books; on the locomotives of enterprise, and the bells of the horses, and the ships of navigation; on music-halls and libraries; on galleries of art, and the lyceum desk; on all of man’s inventing and building, all of his using and enjoying; for all these are trusts in a stewardship, for which the Lord of the servants reckoneth.—F. D. Huntington, D.D.
(d) Christianity is not a sepulchral thing, a gloomy life, a depressed condition of social existence. It is impossible that it can be so as the world brands it, with such a prescription as this from an apostle’s lips, “Rejoice evermore.” True, the Christian has his sorrows; but these are not unsweetened. True, the Christian life has its shadows and its showers; but these are not unmingled with bright beams of heavenly light; and the saddest aspects of a Christian’s daily life are but the April showers of spring that usher in the approaching bright and beautiful summer—the everlasting and the heavenly sunshine. Christian life is not a penance, as the Romanist thinks it; but a privilege, as God describes it. It is not a reluctant sacrifice wrung from us, but a joyous and freewill offering gladly and gratefully rendered by us. And, therefore, the light of our life is not a dim, but a bright religious life. The injunction of our Apostle is, “Rejoice always;” and the prayer of the Apostle’s Lord, “That My joy might remain in you, and that your joy might be full.” And Peter, catching up the thought of his Lord still shining with undiminished lustre on the leaves of memory, answers in his epistle, “Whom, having not seen, we love; in whom, though now we see Him not, yet believing we rejoice with joy unspeakable and full of glory.” And the Apostle Paul, echoing the same grand sentiment, says, “We joy in God.” “Rejoice; again I say, Rejoice.” This shows us, that of all happy men upon earth the Christian should be happiest. His sorrows come from sin, his griefs spring from evil; his sunshine, his gladness, and his joy are the spontaneous and moral elements of his true Christian and holy life.—John Cumming, D.D.
THE DEDICATION OF THE SECOND TEMPLE
Notes for Scripture Lesson. (Ezr_6:16-22)
The new house at length was ready. It was larger than the Temple of Solomon (see article on Second Temple in any good Bible dictionary), though very far less gorgeous. Its size, however, was “not larger than an average parish church of the last century. Solomon’s was smaller.” (Article, “Temple of Zerubbabel,” Smith’s Bibl. Dict.) There is, too, a very great contrast between the number of sacrifices at the dedication of the two Temples (comp. Ezr_6:17, with 2Ch_7:5), as there is also between the gorgeousness of the ritual in one case, and its comparative plainness in the other. Each feature noted by Ezra is of interest and importance.
I. The occasion was one of joy—the worship of God should be joyful. Hebrew and Christian worship are joyful, because believers worship a revealed God of salvation. Heathen worship is a straining or groping of man after God (1Ki_18:26-29). It cannot be joyful. But we worship a God of Love, who revealed Himself to the Hebrews in sacrifices and prophecy, and who reveals Himself to us in Jesus Christ, “full of beauty, truth, and grace.” If we would see the gladsomeness of the worship in the second Temple, let us turn to the 146th, 147th, and 148th Psalms, which were composed by, or under the direction of, Haggai and Zechariah, for the service of this house of God. The burden of Hebrew song is “Rejoice in the Lord!”
II. The service was one for which all who had to take part in it had previously purified themselves (Ezr_6:20). All who have to take any part in the work of teaching, or worship of God’s house, should prepare themselves for it by communion with God, and a renewal of the covenant with Him to put away all iniquity.
III. There were burnt offerings as a token of the consecration of the people (see the title of these Psalms in the LXX.), heart and soul afresh to God (Ezr_6:17; Ezr_6:1 st part). Let us
(1) glory in what God is to us, and
(2) give our whole selves to God.
IV. There were sin offerings—“A sin offering for all Israel” (Ezr_6:17). Every tribe was represented. These sin offerings were “but shadows of good things to come” (see Heb_10:1-12; Joh_1:29). In Divine worship there should always be a recognition of sin, and of Christ’s having “put away sin” by the sacrifice of Himself.
V. There was the observance of the Passover (Exodus 12). Doubtless an effort was made to finish the Temple at the close of the year, that the feast, which celebrated the great national deliverance of the people, might naturally fall in place during the dedication ceremonies. Their national life was based on redemption. They loved God, because God loved them; this is the order now, and we cannot reverse it (1Jn_4:19).
VI. The feast of unleavened bread was kept joyfully for seven days.
(1) A feast in token of national unity and fellowship;
(2) of unleavened bread, in token of their desire to cultivate purity;
(3) a feast in which, as of old, “the stranger” joined, if ready to separate himself to Israel’s God (Ezr_6:21; Exo_12:48-49).
VII. The new national life thus inaugurated had far less of pomp and show about it than were seen in the days of Solomon. But there was more of spiritual power (Hag_2:9). The people had been purified in the furnace of affliction, and from this time idolatry was unknown among them.—C. Clemance, D.D.
THE DEDICATION OF THE TEMPLE
Outline of Scripture Lesson. (Whole Chapter)
I. The Jews had a truth to learn which God knew only captivity in a strange land would teach them. That truth was, that national and individual prosperity depend on the maintenance of religious worship. The captivity had the desired effect; the people traced their fall to its real source (Psa_137:1-2). Ages before, they, on looking back, had remembered other things (Num_11:4-5), and would willingly return to the house of bondage for the sake of creature comforts. Long ages of national discipline and Divine teaching had taught them that men do not live by bread alone. (Comp. Deu_8:3 with Mat_4:4.) Now they remembered and sighed for the nourishment of their higher life. Instead of recalling, with tears, the land flowing with milk and honey, and their former political greatness, and the glory of their kings (as David and Solomon), they “wept when they remembered Zion.”
Bring out the province of memory, and how the character is indicated by that which memory recalls with most of joy or of sorrow. The day will come when the memory of each one will be most active, when the Lord will say to many an one, “Son, remember” (Luk_16:25).
II. They showed how well they had learned this truth by at once, on their return, commencing the rebuilding of the Temple, and persevering with the work, in the midst of many difficulties and interruptions, for twenty-one years. Let the teacher bring out the difference between the work of the people on coming out of the Egyptian house of bondage; and now, on returning from the Babylonian captivity, show how the different work is indicative of great progress in national sentiment and religious life. The old work showed that freedom was then won by the sword; this, that the greatest freedom and happiness of a people are secured by the truth (Joh_8:32), the central, liberty—winning truth being, There is one true and everliving God, and that happy is the people whose God is the Lord (Psa_144:15).
So far, what has been said may be regarded as recapitulatory exercise.
III. Their persevering, self-denying work was crowned with success—the Temple was at length finished. The completion of great undertakings is a time of great interest. Take, as examples, some celebrated buildings, palaces, fortresses, exhibition buildings, &c. Will they answer the purpose for which they have been erected? Is the purpose one that warrants the expectation of the Divine blessing? If not (as the Tower of Babel), the building will presently become a monument of human folly (Psa_127:1).
Bring out the purpose of this building, and show its importance, relatively, to other erections. The Temple was built before the walls of the city were repaired. It was the true rock of strength, the fortress, the spiritual Gibraltar, the key to the possession of the Promised Land. Why? (See Psalms 46; Psa_18:2-3; Psa_71:3.)
IV. It was meet that the opening services should be marked by the liveliest demonstrations of religious joy.
1. For here was a vast work, pursued by a small number of people through many interruptions, and continued for many years—(during which those who assisted at the foundation, above twenty years before, were daily dying off)—brought to a successful close; while enemies and difficulties increased, the stimulating influence of the presence of the elders of the people diminished.
2. Not only was there the joy caused by the ending of the work, joy caused by retrospective glances, but joy inflamed by the hope of the future. We are accustomed, in the opening of places of worship, to rejoice in the prospect of the truth that may be there proclaimed to future generations.
3. It was joy marked by feasting and song. Probably they sang Psalms 146, 147, 148, which, in the Septuagint, are called Psalms of Haggai and Zechariah. Reference to these Psalms will show that joy was deep and religious; that they praised God as the Creator of the world, as the God of providence, and as the God of Israel, and (see Psa_148:11-12) that all classes and ages were to share in the joy and the song.
4. It was joy marked by the control of law and order. It was no wild bacchanalian revelry, but devout and reverential thanksgiving. There was in it the remembrance of former mercies (see Ezr_6:20-22). Hence the acknowledgment of the God of the past as the God of the present, and the belief that He would be the God of the future.
V. In spirit and principle, this dedication of the Temple may be applied in the case of the opening of any building devoted to religious purposes. Such an event is an occasion for joy of the deepest and most holy kind. There is in it the grateful memory of the past, and believing hopefulness for the future. All places of prayer, and religious work in the world, are the true successors of this Temple, whose dedication we have been considering. They are designed to conserve and to promulgate that salvation which is of the Jews, and which, by type and ceremony, was first manifested by shadows in the past, but which now with clearer light has appeared unto all men.
VI. We are engaged in rearing a Temple. It is not built of bricks and stones, but of living souls. In it are our sons and our daughters, polished after the similitude of a palace.
(1.) Have we a place therein?
(2.) Are we doing our utmost to bring others in?
(3.) Let us not be content till every one in our class is built up into this spiritual temple.
(4.) Let us also labour for the whole school, and for the world at large; till, as the glory of God filled the Temple of old, the “whole earth may be filled with His glory” in the reign of love, and truth, and salvation.—J. Cowper Gray.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 This reference to the influence excited by the prophets…
Ezr 6:14
This reference to the influence excited by the prophets Haggai and Zechariah marks very plainly the nature and object of the prophetic office. The word which God in time past spake by the mouth of His holy prophets was no empty sound or mystical foretelling of future events, the interpretation of which was to be found when the events were fulfilled; it was then what it is now: the voice of God to His Church, stirring up zeal, and love, and faith, and obedience to every good word and work. It was the fresh spring of moral and religious life to the nation.
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The great lessons we may learn from a review of the last canonical period of Jewish history are:—
I. The place which the spiritual element must occupy in all national and social organisation for the good of the people. Secular power, Act of Parliament power, intellectual power, public opinion power, philanthropic power, have been tested and tried to the uttermost, but no one of them nor all put together have ever succeeded in regenerating a nation or converting a soul. That people is on the high-road to apostasy which teaches for doctrines the commandments of men.
II. The religious teaching must be of the right stamp. It must be revealed truth. Haggai, Zechariah, and Malachi preached by inspiration of God.
III. If declension and backsliding come in among a people, what appeal can be made to awaken fear and rouse the torpid conscience? "The day cometh which shall burn like an oven" is no myth. The doctrine of everlasting punishment from the presence of the Lord is as certain as the hope of being with Him and like Him for ever. "Knowing the terrors of the Lord, we persuade men; for we must all appear before the judgment-seat of Christ."
W. R. Fremantle, Oxford Lent Sermons, 1869, p. 169.
Haggai has three messages to deliver. These messages are comprised within the space of four months. And these months would seem to fit into the year of the favourable response or rescript from the Persian king Darius, to which Ezra refers in the text, connecting it devoutly with the commandment of the God of Israel.
Consider the three prophetic messages of Haggai.
I, The first (chap. 1) is not prophetic at all in our modern limited sense of what is prophecy. It contains no prediction. It is simply a word of admonition. As such, it is in harmony with what was the chief function of the Jewish prophets, whose office was really not so much to foretell future events as to bring to bear authoritatively on present sin and duty, on the rebuking of present sin and the enforcement of present duty, the principles of the Divine government as laid down by the Law. The special sin here rebuked is that of remissness in the present duty of building the Lord’s house, when the opportunity is given and all things are favourable.
II. Haggai’s second message (Ezr 2:1-9) partakes more of the character of prophecy in our modern acceptation of the term than his first, and for a natural and obvious reason. The partially suspended labour is now resumed. It is resumed as a labour of love. But it is resumed under the cloud of sad memories of the past. In these circumstances the prophet has a word in season from the Lord for the people. And it is fitly a word prophetic of the future. The people have to mourn a vacant temple and an empty shrine. But a higher glory is in reserve for it, a glory higher in respect of that very outward, palpable, visible manifestation of Jehovah’s presence which constituted the first Temple’s real distinction and chiefest boast. "I will fill this house with glory." "In this place will I give peace." It is the glory of the eternal Son, the Lord of the Temple, of which Haggai speaks, as raising the Temple then in building above that of Solomon.
III. The prophet’s third and last message (Ezr 2:10-23) enforces a lesson of holiness. It is ushered in by a formal consultation of the guardians of the Temple’s purity (Ezr 2:11-13). The priests lay down the law of ordinances, the principle of the ceremonial institute, to the effect that uncleanness is far more easily and naturally communicated than holiness. It is the prophet’s function to give to this law a moral or spiritual application. He bids the people beware. Let them rid themselves of any leaven of wickedness, any germ of iniquity, which they may have been cherishing or allowing within their borders. Let them again consider their ways.
IV. The three causes which are apt to hinder our faithful zeal in building for the Lord—selfish sloth, unbelieving despondency, and carnal security—are they not the bane also of our own spiritual life? The Lord will not, He cannot, bless us personally while we yield to these temptations to slackness in the business in which He would engage us: the business of seeking out from amid the world’s ruins stones for His living temple, doing what in us lies to build up Christ’s spiritual house, to win souls to Him, to feed His sheep and His lambs, helping them to abide in Him.
R. S. Candlish, Sermons, p. 284.
Reference: Ezr 6:14, Ezr 6:15.—J. Menzies, Christian World Pulpit, vol. xv., p. 286. Ezr 7:10.—Ibid., p. 307.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Completion and Dedication of the Temple
Completion and Dedication of the Temple
This chapter relates the authorisation of the construction of the Temple, and the completion of the work.
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2. Achmetha] i.e. Ecbatana in Media.
3. Threescore cubits, etc.] The dimensions here given, which considerably exceed those of Solomon's Temple (1Ki_6:2), perhaps marked the limits beyond which the builders were not to go.
4. With three rows, etc.] cp. 1Ki_6:36, which suggests that these materials were used in the construction of the Court, not of the edifice, of the Temple. Out. of the king's house] i.e. from the king's resources: cp. 1Ki_7:20.
6. Now therefore, etc.] At this v. the decree of Darius begins.
7. The governor of the Jews] i.e. Zerubbabel (Sheshbazzar), who was subordinate to Tatnai (Ezr_5:3).
10. Sacrifices of sweet savours] cp. Gen_8:21; Exo_29:18.
12. To alter] i.e. the decree.
14. Artaxerxes] The Temple was really completed in the reign of Darius (Ezr_6:15), but Artaxerxes (464-424 b.c.) bestowed treasure upon it (see Ezra 7).
15. Adar] February-March.
The sixth year] i.e. 516 b.c. The Temple, which was begun for the second time in the second year of Darius, 520 b.c. (Hag_1:14-15), had taken more than four years to finish. No complete description of it is forthcoming, but some information respecting it can be derived from allusions. If the measurements given in the decree of Cyrus (Ezr_6:3) were actually adopted, it must have been larger than that of Solomon (1Ki_6:2), but otherwise it was much inferior to it (Ezr_3:12; Hag_2:3). Like the earlier structure, it consisted of a Holy of Holies and a Holy Place, before each of which hung a vail (1Ma_4:51); whilst it had in front of it more than one court (1Ma_4:38, 1Ma_4:48). The Holy of Holies was empty (the ark being lost); but the Holy Place contained the golden altar of incense, the candlestick, and the table of shewbread, together with various vessels (1Ma_1:22). In one of the courts was the altar of burntoffering, constructed of 'whole stones' (1Ma_4:47); and round the Temple building there were chambers, for the use of the priests and the storage of provisions (Ezr_8:29; Ezr_10:6; Neh_10:34; Neh_13:5; Nehemiah 1Ma_4:38).
17. Twelve he goats] The number (see Num_7:37) was representative of the twelve tribes of Israel, though only a few of them had returned from their exile and were present at the festival.
20. For the priests, etc.] better, 'for the priests had purified themselves, and the Levites, as one man, were all of them pure.' Killed the passover for all] i.e. the Levites, who in Hezekiah's time killed the passover lambs only for such as were not clean, now killed them for all alike, both priests and laity.
21. All such as had separated, etc.] cp. Ezr_10:11; Neh_10:28. The allusion is to the Israelites left in the country when the flower of the population was removed by Nebuchadnezzar to Babylon, who had become contaminated by the surrounding heathen, but now detached themselves from them.
22. The king of Assyria] i.e. Darius, whose predecessors had conquered Babylon, the mistress of Assyria.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v6 your companions
your companions
Chald. "their societies."
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 1. The search of the king and the result…
CHAPTER 6
1. The search of the king and the result (Ezr 6:1-5)
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2. The command of Darius (Ezr 6:6-12)
3. The king’s command obeyed (Ezr 6:13)
4. The house finished (Ezr 6:14-15)
5. The dedication of the house (Ezr 6:16-18)
6. The feast of Passover and unleavened bread (Ezr 6:19-22)
Ezr 6:1-5. King Darius had a search made in the place where the records of the empire were kept, “in the house of the rolls.” The word “rolls” is “books” and these consisted of clay tablets on which the cuneiform inscriptions were preserved. Neither the Aramaic nor the Hebrew language has a word for clay tablets. Whole libraries of such clay tablets were found at Nineveh and elsewhere, and can now be seen in different museums. The searchers found the desired record at Achmetha (the Ecbatana of Greek writers, the capital city of Media, which is the modern Hamadan). Divine providence had preserved this interesting command of Cyrus, and the same providence guided the searchers to the place where it was kept. From it we learn interesting details. Cyrus gave instructions concerning the foundations, the height and the breadth of the building, the expenses were to be met from the King’s house, i.e., the royal treasure house. Persian Kings controlled the religious affairs of the nation; but Cyrus acted under divine guidance of the LORD (1:1).
Ezr 6:6-12. Darius answered the communication of Tatnai and Shethar-boznai at once. He commands, “Be ye far from hence,” do not hinder the work, let the work of this house of God alone. And furthermore he directed that the Jews were to be assisted in the building of the house by the paying of the expenses. Darius was anxious that the house should be built and speedily completed. The material mentioned was for the sacrifices and offerings. Young bullocks, rams and lambs for the burnt offerings. Wheat, oil and salt for the meal offering, and wine for the drink offering. All these things were to be given to the priests without fail day by day. “That they may offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the King and of his sons.” God was working again, and used Darius as His instrument for the accomplishment of His own purposes. All the enemy was doing to hinder the work turned out to its furtherance. How often this has been in the history of Israel and the Church. The decree of Darius demanded the death penalty for all who altered the command he had given. “And the God that hath caused his name to dwell there destroy all kings and peoples that shall put their hand to alter and to destroy this house of God which is at Jerusalem. I Darius have made a decree; let it be done with speed.” These words warrant a belief that Darius had knowledge of the God of heaven. The events which transpired during the reign of Nebuchadnezzar in the Babylonian Empire, when Daniel was there, as well as the things which happened under the reign of the other Darius (Daniel 6) may have been fully known to Darius Hystaspis who gave this decree. And solemn were his words that God would destroy all kings and people who alter or destroy this house of God. How this came repeatedly to pass history tells us. (Antiochus Epiphanes, Herod and the Romans defiled and destroyed the house, and God’s wrath came upon them for it.)
Ezr 6:13. What Darius commanded was speedily done. All opposition ended and the enemies were completely defeated. God had undertaken in behalf of His trusting people, whose faith had been revived through the messages of Haggai and Zechariah.
Ezr 6:14-15. With revived zeal the elders builded, and they prospered, through the prophesying of Haggai the prophet, and Zechariah the son of Iddo. Haggai’s ministry stirred up the conscience of the people, exhorting them to consider their ways, which must have led them to seek His face. Zechariah is the prophet of glory. The vision of glory, the ultimate victory of God’s people, the coming of the King and setting up of His kingdom, the future overthrow of all their enemies--this vision of the coming glory became an inspiration for them. God’s people need this twofold ministry which is so abundantly supplied in the Word of God. They builded and finished the house according to the commandment of the God of Israel, and according to the decree of the great Kings Cyrus and Darius. (“And Artaxerxes, King of Persia,” some claim should be omitted from the text.) The house was finished on the third day of the month of Adar, which was in the sixth year of the reign of Darius the King.
Ezr 6:16-18. Then the dedication of the house took place. It was a feast of great joy. “The feast of dedication” which the Jews keep (Chanukah) does not commemorate the dedication of this house, but the cleansing of the temple from the defilement of Antiochus Epiphanes. Tradition claims that Psalms 138, 146, and 148 were composed by Haggai and Zechariah, and used in the dedication ceremony. But what a contrast with the magnificent dedication of the Solomonic temple! Here they offered a hundred bullocks, two hundred rams, four hundred lambs, and for a sin offering twelve he-goats. At the dedication of the first temple Solomon offered 22,000 oxen and 120,000 sheep (2Ch 7:7). And the greatest contrast with Solomon’s temple, the glory cloud; the visible sign of Jehovah’s presence which filled the house; was absent. No glory came to manifest the fact that Jehovah dwelt in the midst of His people. In the future another temple will stand again in Jerusalem, and into that temple the glory of the LORD will enter once more (Eze 43:1-3). It is the millennial temple which will be erected by converted Israel after the King has come back. Of this glorious event Zechariah bore witness: “Sing and rejoice, O daughter of Zion, for, lo, I come, and I will dwell in the midst of thee, saith the LORD. And many nations shall be joined unto the LORD in that day, and shall be my people; and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent me unto thee” (Zec 2:10-11). These prophetic words were certainly not fulfilled in the dedication of the second temple, nor have they been fulfilled since. Perhaps this prophecy was the prophecy of hope and comfort for the godly then, as well as Haggai’s prediction (Hag 2:7-9). But note well the obedience to God’s Word manifested in the dedication service--”as it is written in the book of Moses.”
Ezr 6:19-22. The feast of Passover and unleavened bread was kept also by the children of the captivity. Those who had separated themselves from the filthiness of the heathen were not proselytes, Gentiles who turned to Israel; they were Jews who had married heathen women (10:11). They were true to the written Word. As to the meaning of this feast see our annotations on Exodus 12, Leviticus 23 and 1 Corinthians 5.
The connection is exceedingly beautiful. The house of their God finished, His people celebrated the memorial of their redemption from the land of Egypt, and thus remind themselves, to the praise of Jehovah, of the ground on which they stood, and of the fact that the foundation of all their blessing, of all God’s actings in grace towards them was the blood of the slain Lamb. This, according to the word of Moses, was “a night to be much observed unto the LORD for bringing them out from the land of Egypt: this is that night of the LORD to be observed of all the children of Israel in their generations” (Exo 12:42). Nothing could show more distinctly that these children of the captivity were at this moment in possession of the mind of the LORD than their observance of the Passover. Passing by the glories of the kingdom, they travelled upward until they reached the charter of all they possessed, whether in title or in prospect, and there confessed God as the God of their salvation. They thus built on what God was for them on the ground of the blood of the Passover lamb, and they found in that, as individual souls ever find, a rock which is both immutable and immovable. Their hearts were in this feast; “for,” as we read, “the priests and the Levites were purified together, all of them were pure.” (See Num 9:10-14.) They discerned what was due to Him whose feast they kept (E. Dermett).
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 The Favorable Decree of Darius
The Favorable Decree of Darius
v. 1. Then Darius the king made a decree, he issued an edict or command for this special occasion, and search was made in the house of the rolls, in the royal archives, where the treasures were laid up in Babylon, where all official records and state papers were kept.
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v. 2. And there was found at Achmetha, the ancient capital of Northern Media and a favorite place of residence with Cyrus, in the palace, that is in the province of the Medes, a roll, apparently one of parchment, which the ancient Persians seem to have used, though it is certain that the Assyrians used tablets and cylinders of baked clay, and therein was a record thus written:
v. 3. In the first year of Cyrus the king the same Cyrus the king made a decree concerning the house of God at Jerusalem, Let the house be builded, the place where they, the Jews, offered sacrifices, and let the foundations thereof be strongly laid, capable of supporting the great and heavy structure resting upon them; the height thereof threescore cubits and the breadth thereof threescore cubits, the measurements being given in a general manner to conform to those of Solomon’s Temple,
v. 4. with three rows of great stones, the two side-walls and the rear wall being laid up in hewn stones, and a row of new timber, of which the front wall was constructed; and let the expenses be given out of the king’s house, from the royal revenues of the Persian empire, in the territory west of the Euphrates;
v. 5. and also let the golden and silver vessels of the house of God which Nebuchadnezzar took forth out of the Temple which is at Jerusalem and brought unto Babylon, 2Ch 36:7-18, be restored, and brought again unto the Temple which is at Jerusalem, every one to his place, and place them in the house of God. This was the edict of Cyrus as found in the records. To this Darius added his own comments and commands.
v. 6. Now, therefore, Tatnal, governor beyond the river, satrap of the entire territory extending from the Euphrates to the Mediterranean Sea, Shethar-boznai, and your companions, the Apharsachites, which are beyond the river, be ye far from thence, they should in no way interfere with the building of the Temple nor lay any hindrances in the way of the Jews;
v. 7. let the work of this house of God alone; let the governor of the Jews, Zerubbabel, who had been designated deputy for the province of Judea alone, Ezr 1:8, and the elders of the Jews build this house of God in his place.
v. 8. Moreover, I make a decree what ye shall do to the elders of these Jews for the building of this house of God: that of the king’s goods, even of the tribute beyond the river, of the revenue in taxes and other duties in the entire satrapy under the jurisdiction of Tatnai, forthwith expenses be given unto these men that they be not hindered, the special payments out of the king’s treasury were not to be discontinued until the work had been completed.
v. 9. And that which they have need of, both young bullocks and rams and lambs for the burnt offerings of the God of heaven, wheat, salt, wine, and oil, various animals and materials being mentioned without exhausting the list, according to the appointment of the priests which are at Jerusalem, let it be given them day by day without fail,
v. 10. that they may offer sacrifices of sweet savors unto the God of heaven, well-pleasing to Him,and pray for the life of the king and of his sons. This was said, not merely out of deference to, and admiration of, Cyrus, who was the father-in-law of Darius, but in recognition of the true God, the Lord of heaven, with whom Darius had become acquainted through the work of Daniel.
v. 11. Also I have made a decree, hereby proclaimed,that whosoever shall alter this word, by setting aside the command it contained, let timber be pulled down from his house, some great rafter or beam, and being set up, let him be hanged thereon, either by being impaled or by being crucified; and let his house be made a dunghill for this, torn down and changed into a public sewer, for an everlasting disgrace upon his name.
v. 12. And the God that hath caused His name to dwell there destroy all kings and people that shall put to their hand to alter and to destroy this house of God which is at Jerusalem, the Temple should be inviolate forever. I, Darius, have made a decree; let it be done with speed. So the formal and solemn edict went forth which protected the Jews in the building of their Temple. God has His servants also among the kings and the mighty ones of the earth, who obey Him and further the cause of His kingdom.
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 vv1, 3, 6, 8, 11 ordered an investigation
ordered an investigation
The abstract noun "investigation" can be expressed with the verbs "investigate" or "search." AT: "ordered his officials to investigate" or "ordered his officials to search" (See: Abstract Nouns)
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ordered an investigation
What they were to investigate can be stated clearly. AT: "ordered his officials to investigate the records" or "ordered his officials to search and find out if there was a record of King Cyrus telling the Jews to build the house of God in Jerusalem" (See: Assumed Knowledge and Implicit Information)
house of archives
This is a building where the king's officials kept the important government records.
Ecbatana
This is the name of a city. (See: How to Translate Names)
a scroll was found
This can be stated in active form. AT: "they found a scroll" or "they found a scroll that told about Darius and Jerusalem" (See: Active or Passive and Assumed Knowledge and Implicit Information)
translationWords
king
Darius
Babylon
Medes
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, 4, 8, 10, 11 6:2 The fortress at Ecbatana, the king’s summer home,…
6:2 The fortress at Ecbatana, the king’s summer home, was located about 300 miles northeast of Babylon. This suggests that Cyrus wrote the scroll in the summer of 538 BC. • Media was a mountainous area north of Persia and east of Assyria. This area is now inhabited by the Kurds (descendants of the Medes). • Texts introduced by the term Memorandum tended to be summaries that listed the main facts of an event for the royal archives (cp. 1:9-10).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.