Ezra 6.

Matthew Henry

How solemnly the foundation of the temple was laid we read in Ezr 3:1-13. How slowly the building went on, and with how much difficulty, we found in ch. 4 and 5. But how gloriously the topstone was at length brought forth with shoutings we find in this chapter; and even we, at this distance of time, when we read of it, may cry, "Grace, grace to it." As for God, his work is perfect; it may be slow work, but it will be sure work. We have here, I. A recital of the decree of Cyrus for the building of the temple (Ezr 6:1-5). II. The enforcing of that decree by a new order from Darius for the perfecting of that work (Ezr 6:6-12). III. The finishing of it thereupon (Ezr 6:13-15). IV. The solemn dedication of it when it was built (Ezr 6:16-18), and the handselling of it (as I may say) with the celebration of the passover (Ezr 6:19-22). And now we may say that in Judah and Jerusalem things went well, very well.

1–12. 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.
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.

13. Here we have, I. The Jews' enemies made their friends. When they received this order from the king they came with as much haste to encourage and assist the work as their predecessors had done to put a stop to it, Ezr 4:23. What the king ordered they did, and, because they would not be thought to do it with reluctance, they did it speedily, Ezr 6:13. The king's moderation made them, contrary to their own inclination, moderate too.
II. The building of the temple carried on, and finished in a little time, Ezr 6:14, Ezr 6:15. Now the elders of the Jews built with cheerfulness. For aught I know, the elders themselves laboured at it with their own hands; and, if they did, it was no disparagement to their eldership, but an encouragement to the other workmen. 1. They found themselves bound to it by the commandment of the God of Israel, who had given them power that they might use it in his service. 2. They found themselves shamed into it by the commandment of the heathen kings, Cyrus formerly, Darius now, and Artaxerxes some time after. Can the elders of the Jews be remiss in this good work when these foreign princes appear so warm in it? Shall native Israelites grudge their pains and care about this building when strangers grudge not to be at the expense of it? 3. They found themselves encouraged in it by the prophesying of Haggai and Zechariah, who, it is likely, represented to them (as bishop Patrick suggests) the wonderful goodness of God in inclining the heart of the king of Persia to favour them thus. And now the work went on so prosperously that, in four hears' time, it was brought to perfection. As for God, his work is perfect. The gospel church, that spiritual temple, is long in the building, but it will be finished at last, when the mystical body is completed. Every believer is a living temple, building up himself in his most holy faith. Much opposition is given to this work by Satan and our own corruptions. We trifle, and proceed in it with many stops and pauses; but he that has begun the good work will see it performed, and will bring forth judgment unto victory. Spirits of just men will be made perfect.
III. The dedication of the temple. When it was built, being designed only for sacred uses, they showed by an example how it should be used, which (says bishop Patrick) is the proper sense of the word dedicate. They entered upon it with solemnity and probably with a public declaration of the separating of it from common uses and the surrender of it to the honour of God, to be employed in his worship. 1. The persons employed in this service were not only the priests and Levites who officiated, but the children of Israel, some of each of the twelve tribes, though Judah and Benjamin were the chief, and the rest of the children of the captivity or transportation, which intimates that there were many besides the children of Israel, of other nations, who transported themselves with them, and became proselytes to their religion, unless we read it, even the remnant of the children of the captivity, and then, we may suppose, notice is hereby taken of their mean and afflicted condition, because the consideration of that helped to make them devout and serious in this and other religious exercises. A sad change! The children of Israel have become children of the captivity, and there appears but a remnant of them, according to that prediction (Isa 7:3), Shear-jashub - The remnant shall return. 2. The sacrifices that were offered upon this occasion were bullocks, rams, and lambs (Ezr 6:17), for burnt-offerings and peace-offerings; not to be compared, in number, with what had been offered at the dedication of Solomon's temple, but, being according to their present ability, they were accepted, for, after a great trial of affliction, the abundance of their joy, and their deep poverty, abounded to the riches of their liberality, Co2 8:2. These hundreds were more to them than Solomon's thousands were to him. But, besides these, they offered twelve he-goats for sin-offerings, one for every tribe, to make atonement for their sins, which they looked upon as necessary in order to the acceptance of their services. Thus, by getting iniquity taken away, they would free themselves from that which had been the sting of their late troubles, and which, if not removed, would be a worm at the root of their present comforts. 3. This service was performed with joy. They were all glad to see the temple built and the concerns of it in so good a posture. Let us learn to welcome holy ordinances with joy and attend on them with pleasure. Let us serve the Lord with gladness. Whatever we dedicate to God, let it be done with joy that he will please to accept of it. 4. When they dedicated the house they settled the household. Small comfort could they have in the temple without the temple service, and therefore they set the priests in their divisions and the Levites in their courses, Ezr 6:18. Having set up the worship of God in this dedication, they took care to keep it up, and made the book of Moses their rule, to which they had an eye in this establishment. Though the temple service could not now be performed with so much pomp and plenty as formerly, because of their poverty, yet perhaps it was performed with as much purity and close adherence to the divine institution as ever, which was the true glory of it. No beauty like the beauty of holiness.
IV. The celebration of the passover in the newly-erected temple. Now that they were newly delivered out of their bondage in Babylon it was seasonable to commemorate their deliverance out of their bondage in Egypt. Fresh mercies should put us in mind of former mercies. We may suppose that they had kept the passover, after a sort, every year since their return, for they had an altar and a tabernacle. But they were liable to frequent disturbances from their enemies, were straitened for room, and had not conveniences about them, so that they could not do it with due solemnity till the temple was built; and now they made a joyful festival of it, it falling out in the next month after the temple was finished and dedicated, Ezr 6:19. Notice is here taken, 1. Of the purity of the priests and Levites that killed the passover, Ezr 6:20. In Hezekiah's time the priests were many of them under blame for not purifying themselves. But now it is observed, to their praise, that they were purified together, as one man (so the word is); they were unanimous both in their resolutions and in their endeavours to make and keep themselves ceremonially clean for this solemnity; they joined together in their preparations, that they might help one another, so that all of them were pure, to a man. The purity of ministers adds much to the beauty of their ministrations; so does their unity. 2. Of the proselytes that communicated with them in this ordinance: All such as had separated themselves unto them, had left their country and the superstitions of it and cast in their lot with the Israel of God, and had turned from the filthiness of the heathen of the land, both their idolatries and immoralities, to seek the Lord God of Israel as their God, did eat the passover. See how the proselytes, the converts, are described. They separated themselves from the filthiness of sin and fellowship with sinners, joined themselves with the Israel of God in conformity and communion, and set themselves to seek the God of Israel; and those that do so in sincerity, though strangers and foreigners, are welcome to eat of the gospel feast, as fellow-citizens with the saints and of the household of God. 3. Of the great pleasure and satisfaction wherewith they kept the feast of unleavened bread, Ezr 6:22. The Lord had made them joyful, had given them both cause to rejoice and hearts to rejoice. It was now about twenty years since the foundation of this temple was laid, and we may suppose the old men that then wept at the remembrance of the first temple were most of them dead by this time, so that now there were no tears mingled with their joys. Those that are, upon good grounds, joyful, have therefore reason to be thankful, because it is God that makes them to rejoice. He is the fountain whence all the streams of our joy flow. God has promised to all those who take hold of his covenant that he will make them joyful in his house of prayer. The particular occasion they had for joy at this time was that God had turned the heart of the emperor to them, to strengthen their hands. If those that have been, or who we feared would have been, against us, prove to be for us, we may rejoice in it as a token for good, that our ways please the Lord (Pro 16:7), and he must have the glory of it.

Adam Clarke

Darius orders search to be made for the edict of Cyrus, Ezr 6:1. It is found at Achmetha, Ezr 6:2. A transcript of this edict, Ezr 6:3-5. Darius confirms it, Ezr 6:6-12. Tatnai encourages the Jews to proceed; and they finish the temple in the sixth year of Darius, Ezr 6:13-15. They dedicate the temple, Ezr 6:16-18; keep the Passover, Ezr 6:19-21, and the feast of unleavened bread, Ezr 6:22.

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.

2. At Achmetha - Ecbatana in India, whither it is probable all the records of Cyrus had been carried. This was a sort of summer residence for the kings of Persia.

3. The height thereof threescore cubits - This was much larger than the temple of Solomon. This was sixty cubits high, and sixty cubits broad; whereas Solomon's was only twenty cubits broad, and thirty cubits high.

4–5. Three rows of great stones, and a row of new timber - We have noticed this kind of building before, three courses of stones, and then a course of strong balk; and this continued to the square of the building.
And let the expenses be given - Cyrus had ordered wood to be cut at Libanus, and conveyed to Joppa at his expense; but it does not appear that he furnished the other expenses of the building, for we have already seen that the Jews contributed for the defraying of all others. But it appears that he provided at his own expense the sacrifices and offerings for the temple. See Ezr 6:9.

6–9. Be ye far from thence - Do not interrupt the Jews in their building; but, on the contrary further them all in your power.

10. And pray for the life of the king, and of his sons - Even heathens believed that offerings made in their behalf to the God of the Jews would be available. And this principle has had considerable influence in certain states where there was even a form of religion established by the law, to induce them to tolerate other forms, that the state might have the benefit of their prayers.

11–13. Let timber be pulled down - Whether this refers to the punishment of hanging and gibbeting of whipping at a post, or of empaling, is not quite clear. In China they tie culprits to posts; and the executioner cuts them open while alive, takes out their bowels, etc. Empaling, thrusting a sharp stake through the body till it comes out at the side of the neck, or hanging, seems to be intended here.
Let his house be made a dunghill - Let it be reduced to ruins, and never more used, except for the most sordid and unclean purposes.

14. According to the commandment of the God of Israel - He first gave the order, and stirred up the hearts of the following Persian kings to second that order.
Of Cyrus - This sovereign gave his orders for the rebuilding of the temple about A.M. 3468.
And Darius - Darius Hystaspes confirmed the above orders, A. M. 3485.
And Artaxerxes - Artaxerxes Longimanus sent Ezra to Judea with new privileges, A.M. 3547. With the permission of the same king, Nehemiah came to Judea in 3550. The writer recapitulates the different sovereigns who favored the Jews after the Babylonish captivity. See Calmet.

15–16. This house was finished - The sixth year of Darius mentioned here was about A.M. 3489, twenty years after the foundation had been laid by Zerubbabel, under the reign of Cyrus.

17. Twelve he-goats - This was a sin-offering for every tribe.

18–19. And they set the priests - With this verse the Chaldee or Aramitic part of this chapter ends.

20. The Levites were purified together - They were all ready at one time to observe the proper rites and ceremonies, and had no need of having a second passover, which was appointed by the law for those who had been accidentally defiled, or were at a distance from the tabernacle. See Ch2 30:3.

21. And all such as had separated themselves - These were the proselytes who had embraced the Jewish religion by having mingled with the Jews in their captivity. This proves that there the poor captives had so acted according to the principles of their religion, that the heathens saw it, and walked in the light of the Lord with them. A good example is very persuasive; and particularly so when founded on pure principles.

22. Turned the heart of the king of Assyria - I am of Calmet's mind, that king of Assyria is here put for king of Persia. Cyrus and his successors possessed all the rights and estates of the ancient kings of Assyria, and therefore the same monarch may be styled king of Assyria as well as king of Persia.
Darius had a very high character, as a wise, just, and merciful prince. To strengthen his title to the crown, he married two of the daughters of Cyrus, and, no doubt, to show his affection to this family, he the more cheerfully confirmed the edict which Cyrus had made in favor of the Jews.

John Gill

INTRODUCTION TO EZRA 6

Darius, on receiving the letter from his officers in Samaria, searched for the decree of Cyrus, and found it, and which he confirmed, Ezr 6:1 and made a fresh decree, and ordered expenses to be given out of his tribute for the building of the temple, and for the sacrifices of it; and that whosoever altered it should be hanged on the timber of his own house, and imprecated a curse on those that should destroy the house of God, Ezr 6:8 upon which the building went on, and was finished, Ezr 6:13 and the temple was dedicated to God in a solemn manner, Ezr 6:16, and the passover was kept by all the people, Ezr 6:19.

1. Then Darius the king made a decree,.... To make inquiry after the edict of Cyrus, to search the public records for it:

and search was made in the house of the rolls; or "books" (r), in a public library or museum:

where the treasures were laid up in Babylon; where things of worth and value were reposited; not only gold, silver, jewels, and precious stones, and things rare and curious, but all sorts of writings relating to the monarchy, and the dominions belonging to it; but it seems it could not be found here, and therefore the king ordered search to be made elsewhere.

(r) , , Sept. "in bibliotheca", V. L. "in bibliotheca librorum", Tigurine version; "in domo librorum", Pagninus, Montanus.

2. And there was found at Achmetha,.... Which Jarchi and Aben Ezra take to be the name of a vessel in which letters and writings were put for safety; but it was no doubt the name of a place; the Vulgate Latin version has it Ecbatana; and so Josephus (s); which was the name of a city in Media, where the kings of that country had their residence in the summer time (t); for it has its name from heat (u); the Persian kings dwelt at Shushan in the winter, and at Ecbatana in the summer (w); hence they are compared by Aelian (x) to cranes, birds of passage, because of their going to and from the above places:

in the palace that is in the province of the Medes, here was found

a roll; which was the decree of Cyrus, which perhaps he took with him when he went thither:

and therein was a record thus written; as follows.

(s) Antiqu. l. 11. c. 4. sect. 6. (t) Curtius, l. 5. c. 8. Vid. Alex. ab Alex. Genial. Dier. l. 3. c. 6. (u) Hiller. Onomastic. Sacr. p. 618. (w) Athen. Deipnosophist, l. 12. c. 1. (x) De Animal. l. 3. c. 13.

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,.... See Ezr 1:1,

the place where they offered sacrifices; to God in times past, ever since it was built by Solomon:

and let the foundations thereof be strongly laid; so as to bear and support the building erected on them, as the word signifies:

the height thereof sixty cubits; which were thirty more than the height of Solomon's temple, Kg1 6:2 though sixty less than the height of the porch, which was one hundred and twenty, Ch2 3:4 and which some take to be the height of the whole house; and hence it may be observed what Herod said (y), that the temple then in being wanted sixty cubits in height of that of Solomon's:

and the breadth thereof sixty cubits; whereas the breadth of Solomon's temple was but twenty, Kg1 6:2, but since it cannot reasonably be thought that the breadth should be equal to the height, and so very disproportionate to Solomon's temple; many learned men understand this of the extension of it as to length, which exactly agrees with the length of the former temple, Kg1 6:2.

(y) Apud Joseph. Antiqu. l. 15. c. 11. sect. 1.

4. With three rows of great stones,.... Which Jarchi interprets of the walls of it, and these stones of marble; and so Ben Melech:

and a row of new timber; of cedar wood upon the rows of stone, see Kg1 6:36 or for the lining and wainscoting the walls:

and let the expenses be given out of the king's house; treasury, or exchequer; but it does not appear that this part of the decree was observed, at least hitherto; but the Jews built at their own expense, and perhaps did not exactly observe the directions given as to the dimensions of the house.

5. And also let the golden and silver vessels,.... See Ezr 1:7 and which confirms what the Jews said to Tatnai, Ezr 5:14.
.
Ezra 6:6

ezr 6:6
ezr 6:6
ezr 6:6Now therefore Tatnai, governor beyond the river,.... The river Euphrates, that side of it towards the land of Israel; Josephus (z) calls this man master of the horse:

Shetharboznai, and your companions the Apharsachites, which are beyond the river, be ye far from thence; keep at a distance from the Jews, and give them no disturbance, nor interrupt them in their work of building of the temple, but mind your own business and government.

(z) Ibid. (Antiqu.) l. 11. c. 4. sect. 7.

6. Let the work of this house of God alone,.... Suffer them to go on with it, and do not hinder them; it looks, by these expressions, as if he had some suspicion or hint given him that they were inclined to molest them, or that there were some that stirred them up to it, and were desirous of it:

let the governor of the Jews, and the elders of the Jews, build this house of God in his place; where it formerly stood; that is, go on with the building of it.

7. Moreover, I make a decree, what ye shall do to the elders of these Jews, for the building of this house of God,.... This must be considered as an additional decree of Darius, which was peculiarly made by him, in which more was granted in favour of the Jews, and as an encouragement to them to go on with the building of the temple; though Josephus (a) says this is no other than a confirmation of the decree of Cyrus; for, according to him, all that is here granted to them, or threatened to others, from hence to the end of Ezr 6:10, was contained in the decree:

that of the king's goods, even of the tribute beyond the river; what was collected out of his dominions on that side the river Euphrates, towards the land of Israel: according to Herodotus (b), this Darius was the first of the kings of Persia that exacted tribute; under Cyrus and Cambyses only presents were brought; but he imposed a tribute, and was therefore called an huckster, as Cambyses had the name of lord, and Cyrus that of father: the same writer gives an account of the several nations he received it from, and the particular sums, which in all amounted to 14,560 Euboic talents of gold; among whom are mentioned all Phoenicia and Syria, called Palestine, the tribute of which parts is the tribute beyond the river he referred to: and this king was well disposed to the Jewish nation, temple, and worship, before he was king, if what Josephus (c) says is true, that, while a private man, he vowed to God that, if he should be king, he would send all the sacred vessels that were in Babylon to the temple at Jerusalem: and out of the above tribute it is ordered:

that forthwith expenses be given unto these men, that they be not hindered; from going on with the building, for want of money to buy materials, and pay the workmen.

(a) Antiqu. l. 11. c. 4. sect. 6. (b) Thalia, sive, l. 3. c. 89-95. (c) Antiqu. l. 11. c. 3. sect. 1.

8. And that which they have need of, both young bullocks, and rams, and lambs, for the burnt offerings of the God of heaven,.... All which were used for burnt offerings, see Lev 1:2

wheat, salt, wine, and oil; "wheat", or "fine flour", for the "minchah" or meat offering; "salt", for every offering; "wine", for the drink offerings; and "oil", to be put upon the meat offerings, see Lev 2:1,

according to the appointment of the priests which are at Jerusalem, let it be given them day by day without fail; for the daily sacrifice, and the meat and drink offerings which attended it, Exo 29:38.

9. That they may offer sacrifices of sweet savours unto the God of heaven,.... Such as will be acceptable to him, Gen 8:21

and pray for the life of the king, and of his sons; prayer being wont to be made at the time of the morning and evening incense; and the Jews used to pray for other people besides themselves, and especially when desired, and particularly for kings and civil magistrates, to whom they were subject, see Jer 29:7, the sons of Darius Hystaspis, for whose life, as well as his own, he would have prayer made, were, according to Herodotus (d), three by his first wife, the daughter of Gobryas, before he began to reign, the eldest of which was Artobazanes; which sons must be here meant, since this was towards the beginning of his reign; he had afterwards four more by Atossa the daughter of Cyrus, the eldest of which was Xerxes, who succeeded him: many of the Heathens had an high opinion of the God of the Jews, and of their prayers to him for them; even the Emperor Julian (e) styles him the best of all the gods, and desired the Jews to pray to him for the welfare of his kingdom; nor need it seem strange that Darius should desire the same, since he was a devout prince; his father Hystaspes is supposed by some to be the same that was one of the most famous among the Persian Magi, or ministers in sacred things; and Darius himself had so great a veneration for the men of that sacred order, that he commanded that it should be put upon his sepulchral monument, that he was master of the Magi (f); and by his familiarity with the priests of Egypt, and learning their divinity, had the honour, while alive, to have deity ascribed to him (g).

(d) Polymnia, sive, l. 7. c. 2. (e) Opera, par. 2. ep. 25. p. 153. (f) Porphyr. de abstinentia, l. 4, c. 16. (g) Diodor. Sic. l. 1. p. 85.

10. Also I have made a decree, that whosoever shall alter this word,.... Act contrary to this command, will not obey it, but as much as in him lies changes and revokes it:

let timber be pulled down from his house, and being set up, let him, be hanged thereon; that is, let a beam be taken from it, and a gallows or gibbet made of it, and hang him on it:

and let his house be made a dunghill for this; be pulled down, and never rebuilt more; see Gill on Dan 2:2; see Gill on Dan 2:9.

11. And the God that hath caused his name to dwell there,.... Whose name is not only called upon there, and that called by his name; but who grants his presence, and causes his Shechinah, or divine Majesty, to dwell there, as in Solomon's temple, which Darius had some knowledge of:

destroy all kings and people; let them be who they will, high or low:

that shall put to their hand to alter and to destroy this house of God, which is at Jerusalem; this he said to deter from hindering the building of it now, and from attempting to destroy it hereafter:

I Darius have made a decree, let it be done with speed; be carried immediately into execution, especially with respect to the disbursement for the building of the temple, and for the sacrifices of it.

12. Then Tatnai, governor on this side the river, Shetharboznai, and their companions,.... Having received and read the above letter:

according to that which Darius the king had sent, so they did speedily; acquainted the Jews with what the king had written; were so far from hindering the work going forward, that they encouraged it; and made disbursements to them out of the king's tribute, and furnished them with everything necessary for sacrifice: and this they did immediately, without delay.

13. And the elders of the Jews builded,.... Went on with the building of the temple:

and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo; or grandson, as before; being animated and encouraged by them; and as they foretold and promised it would, be, so it was; they had success in their work, the Lord overruling the heart of Darius the king and his council in their favour:

and they builded and finished it; that is, the temple:

according to the commandment of the God of Israel; by the above prophets, who spoke to them, and prophesied in his name:

and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia; the commandment of Cyrus is in Ezr 1:1 that of Darius in this, Ezr 6:8, but who Artaxerxes is, and his commandment, is not easy to say; he cannot be the Artaxerxes between Cyrus and Darius, but one that followed the latter; besides, he was a hinderer of the building, Ezr 4:21, some think this was Xerxes the son and successor of Darius, and who might be partner with his father in the empire at this time, and so is joined with him in this commandment; which is more probable than that he should be his grandson Artaxerxes Longimamus, in whose reign the temple, it is supposed, was beautified and ornamented, though the exterior building of it was before finished; and so he is spoken of by anticipation; and still more plausible than that he should be, with others, Artaxerxes Mnemon, the son of Darius Nothus; but, after all, I am most inclined to think, with Aben Ezra, that he is Darius himself; and the words to be read, Darius, that is, Artaxerxes, king of Persia; Artaxerxes being, as he observes, a common name of the kings of Persia, as Pharaoh was of the kings of Egypt; though this is by some rejected (h); and who goes by this name in the continuance of this history, in whose seventh year, the year after this, Ezra went up to Jerusalem, and, in the twentieth of his reign, Nehemiah, Ezr 7:1, and I find Dr. Lightfoot (i) was of the same mind; and, according to Diodorus Siculus (k), the kings of Persia were called by the name of Artaxerxes after Mnemon; and so they might before; Cambyses is so called in Ezr 4:7. Herodotus (l) says the name signifies "a mighty warrior".

(h) Vid. Rainold de Lib. Apocryph. praelect. 31. p. 271. (i) Works, vol. 1. p. 139. (k) Bibliothec. l. 15. p. 400. (l) Erato, sive, l. 6. c. 98.

14. And this house was finished on the third day of the month Adar,.... The twelfth month of the year with the Jews, and answers to part of our February and part of March:

which was in the sixth year of the reign of Darius the king; four years after the decree came forth.

15. And the children of Israel,.... Those of the ten tribes that remained after the body of the people were carried captive, or came with the Jews at their return:

the priests and the Levites, and the rest of the children of the captivity; those of the tribes of Judah and Benjamin:

kept the dedication of this house of God with joy; they set it apart for sacred use and service, with feasting and other expressions of joy and gladness, as follows.

16. And offered, at the dedication of this house of God, an hundred bullocks, two hundred rams, four hundred lambs,.... Hecatombs of various sorts, which were always reckoned grand sacrifices, even among Heathens, of which Homer sometimes speaks; some of these were for burnt offerings, and others peace offerings, by way of thankfulness to God for the finishing of the temple; part of which belonging to the offerers, they feasted upon it with great gladness of heart:

and for a sin offering for all Israel, twelve he goats, according to the number of the tribes of Israel; for though the ten tribes were carried captive by Shalmaneser, yet, as before observed, there were some of them that remained in the land, and others that went and returned with the two tribes; and therefore a sin offering was made for them all, for the typical expiation of guilt contracted since they had been in an Heathen land, and, temple service had ceased.

17. And they set the priests in their divisions, and the Levites in their courses, for the service of God which is at Jerusalem,.... All in their proper classes and courses, to do the work of the temple at Jerusalem in their turns:

as it is written in the book of Moses; see Num 3:6, from hence it is plain the Pentateuch was not written by Ezra, as suspected by Spinosa (m), but by Moses; see the argument of the book of Genesis. See Gill on Gen 1:1.

(m) Tract. Theolog. Polit. c. 8. p. 163.

18. And the children of the captivity kept the passover upon the fourteenth day of the first month. The month Nisan or Abib, which was the month following that in which the temple was finished, Ezr 6:15, this passover was kept at the exact time the law commanded, Exo 12:2.
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Ezra 6:20

ezr 6:20
ezr 6:20
ezr 6:20For the priests and the Levites were purified together, all of them were pure,.... They were all to a man pure, and all purified as one man; all were of one mind to purify themselves, and took care to do it, and did it with as much dispatch as if only one man was purified; so that they were more generally prepared for service now than in the times of Hezekiah, Ch2 29:34

and killed the passover for all the children of the captivity, and for their brethren the priests and for themselves; which seems to have been done by the Levites, for themselves and for the priests, and for all the people, who were not so pure as the priests and Levites; or otherwise they might have killed it themselves, Exo 12:6, as Bochart (n) thinks.

(n) Hierozoic. par. 1. l. 2. c. 50. col. 576.

19. And the children of Israel, which were come again out of captivity,.... The tribes of Judah and Benjamin, with some of the ten tribes mixed with them:

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; such of the Gentiles in the dominions of Babylon, and came with the Jews from thence, who were enlightened into the knowledge and worship of the true God, and not only renounced their idolatry, here called filthiness, but were circumcised, and embraced the religion of the Jews, and so were proselytes of righteousness, as they call them; or otherwise they would not have been allowed to eat of the passover, as they did, Exo 12:48.

20. And kept the feast of unleavened bread seven days with joy,.... Which immediately followed upon the passover, Exo 12:18,

for the Lord had made them joyful; the building of the temple being finished, and the service of it restored to its original purity:

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; by giving them leave to go on in building the temple, and by encouraging and assisting them in it till they had finished it; this was Darius Artaxerxes, who, though called king of Persia, was also king of Assyria, being possessed of the Assyrian monarchy, as his predecessors were upon the taking of Babylon, and the same is therefore called also the king of Babylon, Neh 13:6. God, the God of Israel, who has the hearts of all men in his hands, and so the hearts of kings, and can turn them at his pleasure, inclined his heart to do them good, which was matter of joy unto them, see Ezr 7:27.

Next: Ezra Chapter 7

JFB

DARIUS' DECREE FOR ADVANCING THE BUILDING. (Ezr 6:1-12)

Darius the king--This was Darius Hystaspes. Great and interesting light has been thrown on the history of this monarch and the transaction of his reign, by the decipherment of the cuneatic inscriptions on the rocks at Behistun.

in the house of the rolls, where the treasures were laid up in Babylon--An idea of the form of this Babylonian register house, as well as the manner of preserving public records within its repositories, can be obtained from the discoveries at Nineveh. Two small chambers were discovered in the palace of Koyunjik, which, from the fragments found in them, MR. LAYARD considers "as a house of the rolls." After reminding his readers that the historical records and public documents of the Assyrians were kept on tablets and cylinders of baked clay, many specimens of which have been found, he goes on to say, "The chambers I am describing appear to have been a depository in the palace of Nineveh for such documents. To the height of a foot or more from the floor they were entirely filled with them; some entire, but the greater part broken into many fragments, probably by the falling in of the upper part of the building. They were of different sizes; the largest tablets were flat, and measured about nine inches by six and a half inches; the smaller were slightly convex, and some were not more than an inch long, with but one or two lines of writing. The cuneiform characters on most of them were singularly sharp and well-defined, but so minute in some instances as to be almost illegible without a magnifying glass. These documents appear to be of various kinds. The documents that have thus been discovered in the house of rolls' at Nineveh probably exceed all that have yet been afforded by the monuments of Egypt, and when the innumerable fragments are put together and transcribed, the publication of these records will be of the greatest importance to the history of the ancient world" [Nineveh and Babylon].

2–7. 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].

8–10. of the king's goods, even of the tribute beyond the river . . . expenses be given unto these men--The decree granted them the privilege of drawing from his provincial treasury of Syria, to the amount of whatever they required for the furthering of the work and providing sacrifice for the service of the temple, that the priests might daily pray for the health of the king and the prosperity of the empire.

11–12. whosoever shall alter this word--The warning was specially directed against the turbulent and fanatical Samaritans. The extremely favorable purport of this edict was no doubt owing in some measure to the influence of Cyrus, of whom Darius entertained a high admiration, and whose two daughters he had married. But it proceeded still more from the deep impressions made even on the idolatrous people of that country and that age, as to the being and providence of the God of Israel.

13–15. THE TEMPLE FINISHED. (Ezr 6:13-15)

Then Tatnai . . . did speedily--A concurrence of favorable events is mentioned as accelerating the restoration of the temple and infusing a new spirit and energy into the workmen, who now labored with unabating assiduity till it was brought to a completion. Its foundation was laid in April, 536 B.C. (Ezr 3:8-10), and it was completed on February 21, 515 B.C., being twenty-one years after it was begun [LIGHTFOOT].

16. FEASTS OF THE DEDICATION. (Ezr 6:16-18)

the children of Israel . . . kept the dedication . . . with joy--The ceremonial was gone through with demonstrations of the liveliest joy. The aged who had wept at the laying of the foundation [Ezr 3:12] were most, if not all of them, now dead; and all rejoiced at the completion of this national undertaking.

17. twelve he-goats--as at the dedication of the tabernacle (Num 7:87; Num 8:17).

18–20. they set the priests in their divisions, and the Levites in their courses . . . as it is written in the book of Moses--Although David arranged the priests and Levites in courses according to their families, it was Moses who assigned to the priests and Levites their rights and privileges, their stations and several duties.

21. AND OF THE PASSOVER. (Ezr 6:19-22)

all such as had separated themselves . . . from the filthiness of the heathen of the land--that is, who had given satisfactory evidence of being true proselytes by not only renouncing the impure worship of idolatry, but by undergoing the rite of circumcision, a condition indispensable to a participation of the passover.

22. kept the feast . . . with joy: for the Lord . . . turned the heart of the king of Assyria unto them--that is, king of the Persian empire, which now included the possessions, and had surpassed the glory, of Assyria. The favorable disposition which Darius had evinced towards the Jews secured them peace and prosperity and the privileges of their own religion during the rest of his reign. The religious joy that so remarkably characterized the celebration of this feast, was testified by expressions of lively gratitude to God, whose overruling power and converting grace had produced so marvellous a change in the hearts of the mighty potentates, and disposed them, pagans though they were, to aid the cause and provide for the worship of the true God.

Next: Ezra Chapter 7