Ezra 5

Ezr 5:1-17.

ZERUBBABEL AND

JESHUA

SET

FORWARD THE

BUILDING OF THE

TEMPLE IN THE

REIGN OF

DARIUS.

1. Then the prophets . . . prophesied . . . in the name of the God of

Israel--From the recorded writings of Haggai and Zechariah, it appears

that the difficulties experienced and the many obstacles thrown in the

way had first cooled the zeal of the Jews in the building of the

temple, and then led to an abandonment of the work, under a pretended

belief that the time for rebuilding it had not yet come

(Hag 1:2-11).

For fifteen years the work was completely suspended. These two prophets

upbraided them with severe reproaches for their sloth, negligence, and

worldly selfishness

(Hag 1:4),

threatened them with severe judgments if they continued backward, and

promised that they would be blessed with great national prosperity if

they resumed and prosecuted the work with alacrity and vigor.

Zechariah the son of Iddo--that is, grandson

(Zec 1:1).

2. Then rose up Zerubbabel . . . and Jeshua . . . began to build the

house of God--The strong appeals and animating exhortations of these

prophets gave a new impulse to the building of the temple. It was in

the second year of the reign of Darius Hystaspes that the work, after a

long interruption, was resumed.

3, 4. At the same time came to them Tatnai, governor on this side

the river--The Persian empire west of the Euphrates included at

this time Syria, Arabia, Egypt, Phœnicia, and other provinces

subject to Darius. The empire was divided into twenty provinces, called

satrapies. Syria formed one satrapy, inclusive of Palestine,

Phœnicia, and Cyprus, and furnished an annual revenue of three

hundred fifty talents. It was presided over by a satrap or viceroy, who

at this time resided at Damascus. Though superior to the native

governors of the Jews appointed by the Persian king, he never

interfered with their internal government except when there was a

threatened disturbance of order and tranquillity. Tatnai, the governor

(whether this was a personal name or an official title is unknown), had

probably been incited by the complaints and turbulent outrages of the

Samaritans against the Jews; but he suspended his judgment, and he

prudently resolved to repair to Jerusalem, that he might ascertain the

real state of matters by personal inspection and enquiry, in company

with another dignified officer and his provincial council.

5-17. But the eye of their God was upon the elders of the Jews,

&c.--The unusual presence, the imposing suite, the authoritative

enquiries of the satrap appeared formidable, and might have produced a

paralyzing influence or led to disastrous consequences, if he had been

a partial and corrupt judge or actuated by unfriendly feelings towards

the Jewish cause. The historian, therefore, with characteristic piety,

throws in this parenthetical verse to intimate that God averted the

threatening cloud and procured favor for the elders or leaders of the

Jews, that they were not interrupted in their proceedings till

communications with the court should be made and received. Not a word

was uttered to dispirit the Jews or afford cause of triumph to their

opponents. Matters were to go on till contrary orders arrived from

Babylon. After surveying the work in progress, he inquired: first, by

what authority this national temple was undertaken; and, secondly, the

names of the principal promoters and directors of the undertaking. To

these two heads of enquiry the Jews returned ready and distinct

replies. Then having learned that it originated in a decree of Cyrus,

who had not only released the Jewish exiles from captivity and

permitted them to return to their own land for the express purpose of

rebuilding the house of God, but, by an act of royal grace, had

restored to them the sacred vessels which Nebuchadnezzar had carried

off as trophies from the former temple, Tatnai transmitted all this

information in an official report to his imperial master, accompanying

it with a recommendatory suggestion that search should be made among

the national archives at Babylon for the original decree of Cyrus, that

the truth of the Jews' statement might be verified. The whole conduct

of Tatnai, as well as the general tone of his despatch, is marked by a

sound discretion and prudent moderation, free from any party bias, and

evincing a desire only to do his duty. In all respects he appears in

favorable contrast with his predecessor, Rehum

(Ezr 4:9).

8. the house of the great God, which is builded with great

stones--literally, "stones of rolling"; that is, stones of such

extraordinary size that they could not be carried--they had to be

rolled or dragged along the ground.

13. Cyrus the king . . . made a decree--The Jews were

perfectly warranted according to the principles of the Persian

government to proceed with the building in virtue of Cyrus' edict. For

everywhere a public decree is considered as remaining in force until it

is revoked but the "laws of the Medes and Persians changed not"

[Da 6:8, 12, 15].

16. Then came . . . Shesh-bazzar . . . since that time even until now

hath it been in building--This was not a part of the Jews' answer--they

could not have said this, knowing the building had long ceased. But

Tatnai used these expressions in his report, either looking on the

stoppage as a temporary interruption, or supposing that the Jews were

always working a little, as they had means and opportunities.