Ezra 5 commentary

The building of the temple was stopped about fifteen years. Then they had two good ministers, who urged them to go on with the work. It is a sign that God has mercy in store for a people, when he raises up prophets to be helpers in the way and work of God, as guides, overseers, and rulers. In Haggai, we see what great things God does by his word, which he magnifies above all his name, and by his Spirit working with it.

While employed in God's work, we are under his special protection; his eye is upon us for good. This should keep us to our duty, and encourage us therein, when difficulties are ever so discouraging. The elders of the Jews gave the Samaritans an account of their proceedings. Let us learn hence, with meekness and fear, to give a reason of the hope that is in us; let us rightly understand, and then readily declare, what we do in God's service, and why we do it. And while in this world, we always shall have to confess, that our sins have provoked the wrath of God. All our sufferings spring from thence, and all our comforts from his unmerited mercy. However the work may seem to be hindered, yet the Lord Jesus Christ is carrying it on, his people are growing unto a holy temple in the Lord, for a habitation of God through the Spirit.

CHAPTER 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, Phoenicia, and other provinces subject to Darius. The empire was divided into twenty provinces, called satrapies. Syria formed one satrapy, inclusive of Palestine, Phoenicia, 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).

Haggai - and Zechariah - These are the same whose writings we have among the twelve minor prophets.

The son of Iddo - That is, the grandson of Iddo; for Zechariah was the son of Barachiah, the son of Iddo. See his prophecy, Zac 1:1 (note).

Then rose up Zerubbabel - Here we find three classes of men joining in the sacred work: Zerubbabel the civil governor; Jeshua the high priest or ecclesiastical governor; and Haggai and Zechariah the prophets. How glorious it is when we see the civil government joining with the sacerdotal and prophetic for the establishment and extension of true religion!

Tatnai, governor - He was governor of the provinces which belonged to the Persian empire on their side of the Euphrates, comprehending Syria, Arabia Deserta, Phoenicia, and Samaria. He seems to have been a mild and judicious man; and to have acted with great prudence and caution, and without any kind of prejudice. The manner in which he represented this to the king is a full proof of this disposition.

What are the names - It is most evident that this is the answer of the Jews to the inquiry of Tatnai, Ezr 5:3, and the verse should be read thus: Then said we unto them after this manner: These are the names of the men who make this building.

The eye of their God was upon the elders - The watchful care of God was upon the elders. They were assured of his favor; and they found his especial providence working in their behalf.

With great stones - They are making a very strong and a very costly building.

We are the servants of the God of heaven - How simple, plain, and ingenuous is this confession! They were the servants of the God of heaven. How came they then into bondage! Why, they provoked the God of heaven - repeatedly sinned against him, and then he gave them into the hands of their enemies.

Sheshbazzar - Probably the military officer that conducted the people from Babylon, and had the oversight of the work; but some think that Ezra is meant.

The - treasure house - גנזיא ginzaiya. This is a Persian word, gunji, a treasury.

There is a great deal of good sense and candour in this letter. Nothing of passion or prejudice appears in it. They laid before the king a fair statement without any attempt to prejudice his mind, and gave him those directions which were most likely to lead him to the truth, and to form a correct judgment on a business which, however it issued, must be of considerable importance to the state. God was in all this business; he was now giving an additional proof of his continued regard for a disobedient people, whom, though he had punished in his justice, he had spared in his mercy.

The son - His grand - child; for he was the son of Baraciah. Prophesied - Commanding them from God to return to building the temple, with a promise of his favour and assistance.

Helping - Encouraging the people to work by their presence, and assurance of success. It is supposed, the work had stopt about fifteen years. The first chapter of Haggai is the best comment on these two verses.

Shethar - boznai - Not Rehum and Shimshai, &c. who were either dead, or removed from their office by Darius.

Great God - And indeed, thus far the greater part of the Samaritans agreed with them.

Now therefore. &c. - If the case had been so fairly stated to Artaxerxes, he would hardly have hindered the work. The people of God could not be persecuted, if they were not belied.

1 THen the prophets, Haggai the prophet, and Zechariah the son of Iddo , prophecied unto the Jews that were in Judah and Jerusalem, in the name of the God of Israel , even to them.

i. e. Iddo's Grand-child; for he was the son of Barachiah.

Commanding them from God to return to the work of building the Temple, with promise of his favour and assistance.

Marginal references: Hag. 1. 1.▪; Zech. 1. 1.

2 Then rose up Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and began to build the house of God which is at Jerusalem: and with them were the prophets of God helping them .

Encouraging the People to work by their presence, and assurance of success.

3 At the same time came to them Tatnai, governour on this side the river, and Shethar-boznai , and their companions, and said thus unto them, who hath commanded you to build this house, and to make up this wall?

Not Rehum and Shimshai, &c. who were either dead, or removed from their O[illegible: 1+ letters]ices by the new Emperour Darius, as is very usual.

4 Then said we unto them after this manner, What are the names of the men that make this building?

Either 1. We Tatnai and Shethar-boznai. And so this is an additional and more express enquiry concerning the names of the Builders. And this sense is favoured by comparing v. 9, 10. where the same questions here severally made, v. 3, & 4. are in like manner distinguished. And so the sacred Writer speaks this in their Person. Such variation of Persons being frequent in the Hebrew Language, as the learned know. Or 2. We Jews; and so the Translation must be a little varied, and the words read without an Interrogation thus, Then we told them accordingly, (i. e. according to what they asked) what were the names of the men that made this building, i. e. who were the chief undertakers and encouragers of this work: For although the Hebrew particle, mah, rendred, what, seems always to be used interrogatively, yet the Chaldee particle, man, here rendred what, is used otherwise, as is manifest from Dan. 4. 17.

Marginal references: Ver. 10.; Chal. that build this building.

5 But the eye of their God was upon the elders of the Jews, that they could not cause them to cease , till the matter came to Darius: and then they returned answer by letter concerning this matter.

Because God over-ruled their Hearts and Hands, that they did not hinder them by force, as they could have done.

6 The copy of the letter that Tatnai, governour on this side the river, and Shethar-boznai, and his companions the Apharsachites , which were on this side the river , sent unto Darius the king.

A People so called, sent hither as a Colony. As for the other people mentioned chap. 4. 9. they seem to have had a greater Power with Rehum and Shimshai than with these new Officers, who made choice of other companions.

Whereby they are distinguished from those of their Brethren, who yet continued in their native Countrey beyond the River, and were not transplanted hither.

8 Be it known unto the king, that we went into the province of Judea, to the house of the great God , which is built with great stones, and timber is laid in the walls, and this work goeth fast on, and prospereth in their hands.

Whom the Jews account the great God, the God of Gods, esteeming all others to be but little and false gods.

Marginal references: Chal. stones of rolling.

16 Then came the same Sheshbazzar, and laid the foundation of the house of God which is in Jerusalem. And since that time even until now , hath it been in building, and yet it is not finished.

Allowing for some interruptions.

Ezr 5:1  “The prophets, Haggai the prophet, and Zechariah the son of Iddo, prophesied to the Jews in Judah and Jerusalem, in the name of the God of Israel upon them.” חתנבּי without א, which this word occasionally loses in Hebrew also, comp. 1Sa 10:6, 1Sa 10:13; Jer 26:9. The epithet נביּאה added to the name of Haggai serves to distinguish him from others of the same name, and as well as הנּביא, Hagg. Hag 1:1, Hag 1:3, Hag 1:12, and elsewhere, is used instead of the name of his father; hence, after Zechariah is named, the prophets, as designating the position of both, can follow. על־יהוּדיא, they prophesied to (not against) the Jews; על as in Eze 37:4, = אל, Eze 37:9; Eze 36:1. The Jews in Judah and Jerusalem, in contradistinction to Jews dwelling elsewhere, especially to those who had remained in Babylon. עליהון belongs to אלהּ בּשׁם, in the name of God, who was upon them, who was come upon them, had manifested Himself to them. Comp. Jer 15:16.

Ezr 5:2 “Then rose up Zerubbabel ... and Joshua ... and began to build the house of God at Jerusalem, and with them the prophets of God helping them.” The beginning to build is (Ezr 3:6, etc.) the commencement of the building properly so called, upon the foundations laid, Ezr 3:10; for what was done after this foundation-laying till a stop was put to the work, was so unimportant that no further notice is taken of it. The “prophets of God” are those mentioned Ezr 5:1, viz., Haggai, and Zechariah the son, i.e., grandson, of Iddo, for his father’s name was Berechiah (see Introd. to Zechariah). Haggai entered upon his work on the first day of the sixth month, in the second year of Darius; and his first address made such an impression, that Zerubbabel and Joshua with the people set about the intermitted work of building as early as the twenty-fourth day of the same month (comp. Hag 1:1 and Hag 1:14.). Two months later, viz., in the eighth month of the same year, Zechariah began to exhort the people to turn sincerely to the Lord their God, and not to relapse into the sins of their fathers.

Ezr 5:3

When the building was recommenced, the governor on this side Euphrates, and other royal officials, evidently informed of the undertaking by the adversaries of the Jews, made their appearance for the purpose of investigating matters on the spot. עליהון אתּה, came to them, to the two above-named rulers of the community at Jerusalem. Tatnai (lxx Θανθαναΐ́) was פּחה, viceroy, in the provinces west of Euphrates, i.e., as correctly expanded in 1 Esdras, of Syria and Phoenicia, to which Judaea with its Pecha Zerubbabel was subordinate. With him came Shethar-Boznai, perhaps his secretary, and their companions, their subordinates. The royal officials inquired: “Who has commanded you to build this house, and to finish this wall?” The form לבנא here and Ezr 5:13 is remarkable, the infinitive in Chaldee being not בנא, butמבנא; compare Ezr 5:2, Ezr 5:17, and Ezr 6:8. Norzi has both times לבּנא, as through the Dagesh forte were compensating for an omitted .מ אשּׁרנא which occurs only here and Ezr 5:9, is variously explained. The Vulgate, the Syriac, and also the Rabbins, translate: these walls. This meaning best answers to the context, and is also linguistically the most correct. It can hardly, however, be derived (Gesenius) from אשׁר, but rather from אשׁן, in Chaldee אשׁוּן, firm, strong-walls as the strength or firmness of the building. The form אשּׁרנא has arisen from אשׁנּא, and is analogous to the form בּשׁנה.The interpretations of the lxx, τὴν χορηγίαν ταύτην, meaning these building materials, and of 1 Esdr. 6:4, τὴν στέγην ταύτην καὶ τὰ ἄλλα πάντα, this roof and all besides, for which Bertheau decides, without considering that שׁכלל may mean to complete, and not to prepare for anything, are but conjectures.

Ezr 5:4

Then told we them after this manner (כּנמא, Ezr 4:8), what were the names of the men who were building this building. From אמרנא, we said, it is obvious that the author of this account was an eye-witness of, and sharer in, the work of building. These is not a shadow of reason for altering אמרנא into אמרוּ, or into the participle אמרין (Ew., Berth., and others); the εἴποσαν of the lxx being no critical authority for so doing. The answer in Ezr 5:4 seems not to correspond with the question in Ezr 5:3. The royal officials asked, Who had commanded them to build? The Jews told them the names of those who had undertaken and were conducting the building. But this incongruity between the question and answer is merely caused by the fact that the discussion is reported only by a short extract restricted to the principal subjects. We learn that this is the case from the contents of the letter sent by the officials to the king. According to these, the royal functionary inquired not merely concerning the author of the command to build, but asked also the names of those who were undertaking the work (comp. Ezr 5:9 and Ezr 5:10); while the rulers of the Jews gave a circumstantial answer to both questions (Ezr 5:11-15).

Ezr 5:5

Tatnai and Shethar-Boznai had power to prohibit them from proceeding; they allowed them, however, to go on with their work till the arrival of an answer from the king, to whom they had furnished a written report of the matter. In these dealings, the historian sees a proof of the divine protection which was watching over the building. “The eye of their God was over the elders of the Jews, that they should not restrain them (from building) till the matter came to Darius; and they should then receive a letter concerning this matter.” Bertheau incorrectly translates יהך לד עד־טעמא: until the command of King Darius should arrive. ל is only used as a paraphrase of the genitive in statements of time; otherwise the genitive, if not expressed by the status construc., is designated by דּ or דּי. יהך, fut. Peal of הלך, formed by the rejection of ל, construed with ל, signifies to go to a place (comp. Ezr 7:13), or to come to a person. טעמא (טעם) does not here mean commandment, but the matter, causa, which the king is to decide; just as פּתגּן, Ezr 6:11, means thing, res. The clause יתיבוּן ואדין still depends upon עד: and till they (the royal officials) then receive a letter, i.e., obtain a decision.

Ezr 5:6-8

In Ezr 5:6-17 follows the letter which the royal officials sent to the king. Ezr 5:6 and Ezr 5:7 form the introduction to this document, and correspond with Ezr 5:8-11 in Ezra 4. Copy of the letter (comp. Ezr 4:11) which Tatnai, etc., sent. The senders of the letter are, besides Tatnai, Shethar-Boznai and his companions the Apharsachites, the same called Ezr 4:9 the Apharsathchites, who perhaps, as a race specially devoted to the Persian king, took a prominent position among the settlers in Syria, and may have formed the royal garrison. After this general announcement of the letter, follows the more precise statement: They sent the matter to him; and in it was written, To King Darius, much peace. פּתגּן here is not command, but matter; see above. כלּא, its totality, is unconnected with, yet dependent on שׁלמא: peace in all things, in every respect. The letter itself begins with a simple representation of the state of affairs (Ezr 5:8): “We went into the province of Judaea, to the house of the great God (for so might Persian officials speak of the God of Israel, after what they had learned from the elders of Judah of the edict of Cyrus), and it is being built with freestone, and timber is laid in the walls; and this work is being diligently carried on, and is prospering under their hands.” The placing of wood in the walls refers to building beams into the wall for flooring; for the building was not so far advanced as to make it possible that this should be said of covering the walls with wainscotting. The word אספּרנא here, and Ezr 6:8, Ezr 6:12-13; Ezr 7:17, Ezr 7:21, Ezr 7:26, is of Aryan origin, and is explained by Haug in Ew. Janro. v. p. 154, from the Old-Persian us - parna, to mean: carefully or exactly finished-a meaning which suits all these passages.

Ezr 5:9-10

Hereupon the royal officials asked the elders of the Jews who had commanded them to build, and inquired concerning their names, that they might write to the king the names of the leading men (see the remark on 3 and 41). בראשׁהם דּי does not mean, who are at the head of them: but, who act in the capacity of heads.

Ezr 5:11

The answer of the elders of the Jews. They returned us answer in the following manner (לממר = לאמר): “We are His, the servants of the God of heaven and earth, and build the house which was built many years ago; and a great king of Israel built and completed it.” דּנה מקּדמת, of before this, i.e., before the present; to which is added the more precise definition: many years (accusative of time), i.e., many years before the present time.

Ezr 5:12

For this reason (להן), because (מן־דּי = מאשׁר, e.g., Isa 43:4) our fathers provoked the God of heaven, He gave them into the hand of Nebuchadnezzar king of Babylon, the Chaldean, and he (Nebuch.) destroyed this house, and carried the people away into Babylon. For כּסדּיא the Keri requires כּסדּאה, the ordinary form of the absolute state of the noun in ai. סתר, Pael, in the sense of destroy, appears only here in biblical Chaldee, but more frequently in the Targums. עמּה, its people, would refer to the town of Jerusalem; but Norzi and J. H. Mich. have עמּהּ, and the Masora expressly says that the word is to be written without Mappik, and is therefore the stat. emphat. for עמּא.

Ezr 5:13-14

In the first year, however, of Cyrus king of Babylon, King Cyrus made a decree, etc.; comp. Ezr 1:3. The infin. לבנא like Ezr 5:3. - On Ezr 5:14 and Ezr 5:15, comp. Ezr 1:7-11. ויחיבוּ, praeter. pass. of Peal; they were given to one Sheshbazzar, (is) his name, i.e., to one of the name of Sheshbazzar, whom he had made pechah. Zerubbabel is also called פּחה, Hag 1:1, Hag 1:14, and elsewhere.

Ezr 5:15

Take these vessels, go forth, place them in the temple. For אלּה the Keri reads אל, according to 1Ch 20:8. אחת is imperat. Aphel of נחת. The three imperatives succeed each other without any copula in this rapid form of expression. The last sentence, ”and let the house of God be built in its place,” i.e., be rebuilt in its former place, gives the reason for the command to deposit the vessels in the temple at Jerusalem, i.e., in the house of God, which is to be rebuilt in its former place.

Ezr 5:16

In virtue of this command of Cyrus, this Sheshbazzar came (from Babylon to Jerusalem), and laid then the foundations of the house of God, and from that time till now it has been building, and is not (yet) finished. שׁלים, part. pass. of שׁלם, often used in the Targums and in Syriac for the Hebrew תּמם; hence in Dan 5:26 the Aphel, in the meaning of to finish, and Eze 7:19, to restore. This statement does not exclude the cessation from building from the last year of Cyrus to the second of Darius, narrated Ezra 4-6:7, as Bertheau and others suppose, but only leaves the unmentioned circumstance which had been the cause of the delay. If the section Ezra 4:6-23 does not refer to the building of the temple, then neither is a “forcible interruption” of the building spoken of in Ezra 4; but it is only said that the adversaries frustrated the purpose of the Jews to rebuild the temple till the time of Darius, and weakened the hands of the people, so that the work of the house of God ceased.

Ezr 5:17

After thus representing the state of affairs, the royal officials request Darius to cause a search to be made among the archives of the kingdom, as to whether a decree made by Cyrus for the erection of the temple at Jerusalem was to be found therein, and then to communicate to them his decision concerning the matter. “And if it seem good to the king, let search be made in the king’s treasure-house there at Babylon, whether it be so, that a decree was made of Cyrus the king.” על טב הן, like the Hebrew על טּוב אם, Est 1:19, for which in older Hebrew לו טּוב, Deu 23:17, or בּעינים טוב, Gen 19:8; Jdg 10:15, and elsewhere, is used. גּזיּא בּית, house of the treasure, more definitely called, Ezr 6:1, house of the rolls, where also the royal treasures were deposited. Hence it is obvious that important documents and writings were preserved in the royal treasury. תּמּה, there, is explained by ”which at Babylon.” רעוּת, chald. voluntas, comp. Ezr 7:18. Concerning the behaviour of these officials Brentius well remarks: vides differentiam inter calumniatores et bonos ac probos viros. Una eademque causa erat aedificii templi, unus idemque populus Judaeorum; attamen hujus populi causa aliter refertur ab impiis calumniatoribus, aliter a bonis viris.   The decision of Darius. - Ezr 6:1-5. At the command of Darius, search was made in the archives of the royal treasury; and in the fortress of Achmetha in Media, was found the roll in which was recorded the edict published by Cyrus, concerning the building of the temple at Jerusalem.

The Jews Encouraged by Their Prophets. (b. c. 520.)

1 Then the prophets, Haggai the prophet, and Zechariah the son of Iddo, prophesied unto the Jews that were in Judah and Jerusalem in the name of the God of Israel, even unto them. 2 Then rose up Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and began to build the house of God which is at Jerusalem: and with them were the prophets of God helping them.

Some reckon that the building of the temple was suspended for only nine years; I am willing to believe that fifteen years were the utmost. During this time they had an altar and a tabernacle, which no doubt they made use of. When we cannot do what we would we must do what we can in the service of God, and be sorry we can do no better. But the counsellors that were hired to hinder the work (ch. iv. 5) told them, and perhaps with a pretence to inspiration, that the time had not come for the building of the temple (Hag. i. 2), urging that it was long ere the time came for the building of Solomon's temple; and thus the people were made easy in their own ceiled houses, while God's house lay waste. Now here we are told how life was put into that good cause which seemed to lie dead.

I. They had two good ministers, who, in God's name, earnestly persuaded them to put the wheel of business in motion again. Observe,

1. Who these ministers were, namely, the prophets Haggai and Zechariah, who both began to prophesy in the second year of Darius, as appears, Hag. i. 1; Zech. i. 1. Note, (1.) The temple of God among men is to be built by prophecy, not by secular force (that often hinders it, but seldom furthers it), but by the word of God. As the weapons of our warfare, so the instruments of our building, are not carnal, but spiritual, and they are the ministers of the gospel that are the master-builders. (2.) It is the business of God's prophets to stir up God's people to that which is good, and to help them in it, to strengthen their hands, and, by suitable considerations fetched from the word of God, to quicken them to their duty and encourage them in it. (3.) It is a sign that God has mercy in store for a people when he raises up prophets among them to be their helpers in the way and work of God, their guides, overseers, and rulers.

2. To whom they were sent. They prophesied unto the Jews (for, as to them pertained the giving of the law, so also the gift of prophecy, and therefore they are called the children of the prophets, Acts iii. 25, because they were educated under their tuition and instruction), even unto them, upon them, even upon them (so it is in the original), as Ezekiel prophesied upon the dry bones, that they might live, Ezek. xxxvii. 4. They prophesied against them (so bishop Patrick), for they reproved them because they did not build the temple. The word of God, if it be not received now as a testimony to us, will be received another day as a testimony against us, and will judge us.

3. Who sent them. They prophesied in the name, or (as some read it) in the cause, or for the sake, of the God of Israel; they spoke by commission from him, and argued from his authority over them, his interest in them, and the concern of his glory among them.

II. They had two good magistrates, who were forward and active in this work. Zerubbabel their chief prince, and Jeshua their chief priest, v. 2. Those that are in places of dignity and power ought with their dignity to put honour upon and with their power to put life into every good work: thus it becomes those that preceded, and those that preside, with an exemplary care and zeal to fulfil all righteousness and to go before in a good work. These great men thought it no disparagement to them, but a happiness, to be taught and prescribed to by the prophets of the Lord, and were glad of their help in reviving this good work. Read the first chapter of the prophecy of Haggai here (for that is the best comment on these two verses) and see what great things God does by his word, which he magnifies above all his name, and by his Spirit working with it.

The Case Represented to Darius. (b. c. 519.)

3 At the same time came to them Tatnai, governor on this side the river, and Shethar-boznai, and their companions, and said thus unto them, Who hath commanded you to build this house, and to make up this wall? 4 Then said we unto them after this manner, What are the names of the men that make this building? 5 But the eye of their God was upon the elders of the Jews, that they could not cause them to cease, till the matter came to Darius: and then they returned answer by letter concerning this matter. 6 The copy of the letter that Tatnai, governor on this side the river, and Shethar-boznai, and his companions the Apharsachites, which were on this side the river, sent unto Darius the king: 7 They sent a letter unto him, wherein was written thus; Unto Darius the king, all peace. 8 Be it known unto the king, that we went into the province of Judea, to the house of the great God, which is builded with great stones, and timber is laid in the walls, and this work goeth fast on, and prospereth in their hands. 9 Then asked we those elders, and said unto them thus, Who commanded you to build this house, and to make up these walls? 10 We asked their names also, to certify thee, that we might write the names of the men that were the chief of them. 11 And thus they returned us answer, saying, We are the servants of the God of heaven and earth, and build the house that was builded these many years ago, which a great king of Israel builded and set up. 12 But after that our fathers had provoked the God of heaven unto wrath, he gave them into the hand of Nebuchadnezzar the king of Babylon, the Chaldean, who destroyed this house, and carried the people away into Babylon. 13 But in the first year of Cyrus the king of Babylon the same king Cyrus made a decree to build this house of God. 14 And the vessels also of gold and silver of the house of God, which Nebuchadnezzar took out of the temple that was in Jerusalem, and brought them into the temple of Babylon, those did Cyrus the king take out of the temple of Babylon, and they were delivered unto one, whose name was Sheshbazzar, whom he had made governor; 15 And said unto him, Take these vessels, go, carry them into the temple that is in Jerusalem, and let the house of God be builded in his place. 16 Then came the same Sheshbazzar, and laid the foundation of the house of God which is in Jerusalem: and since that time even until now hath it been in building, and yet it is not finished. 17 Now therefore, if it seem good to the king, let there be search made in the king's treasure house, which is there at Babylon, whether it be so, that a decree was made of Cyrus the king to build this house of God at Jerusalem, and let the king send his pleasure to us concerning this matter.

We have here, I. The cognizance which their neighbours soon took of the reviving of this good work. A jealous eye, it seems, they had upon them, and no sooner did the Spirit of God stir up the friends of the temple to appear for it than the evil spirit stirred up its enemies to appear against it. While the people built and ceiled their own houses their enemies gave them no molestation (Hag. i. 4), though the king's order was to put a stop to the building of the city (ch. iv. 21); but when they fell to work again at the temple then the alarm was taken, and all heads were at work to hinder them, v. 3, 4. The adversaries are here named: Tatnai and Shethar-boznai. The governors we read of (ch. iv.) were, it is probable, displaced at the beginning of this reign, as is usual. It is the policy of princes often to change their deputies, proconsuls, and rulers of provinces. These, though real enemies to the building of the temple, were men of better temper than the other, and made some conscience of telling truth. If all men have not faith (2 Thess. iii. 2), it is well some have, and a sense of honour. The church's enemies are not all equally wicked and unreasonable. The historian begins to relate what passed between the builders and those inquisitors (v. 3, 4), but breaks off his account, and refers to the ensuing copy of the letter they sent to the king, where the same appears more fully and at large, which he began to abridge (v. 4), or make an extract out of, though, upon second thoughts, he inserted the whole.

II. The care which the divine Providence took of this good work (v. 5): The eye of their God was upon the elders of the Jews, who were active in the work, so that their enemies could not cause them to cease, as they would have done, till the matter came to Darius. They desired they would only cease till they had instructions from the king about it. But they would not so much as yield them that, for the eye of God was upon them, even their God. And, 1. That baffled their enemies, infatuated and enfeebled them, and protected the builders from their malicious designs. While we are employed in God's work we are taken under his special protection; his eye is upon us for good, seven eyes upon one stone in his temple; see Zech. iii. 9; iv. 10. 2. That quickened them. The elders of the Jews saw the eye of God upon them, to observe what they did and own them in what they did well, and then they had courage enough to face their enemies and to go on vigorously with their work, notwithstanding all the opposition they met with. Our eye upon God, observing his eye upon us, will keep us to our duty and encourage us in it when the difficulties are ever so discouraging.

III. The account they sent to the king of this matter, in which we may observe,

1. How fully the elders of the Jews gave the Samaritans an account of their proceedings. They, finding them both busy and prosperous, that all hands were at work to run up this building and that it went on rapidly, put these questions to them:—"By what authority do you do these things, and who gave you that authority? Who set you to work? Have you that which will bear you out?" To this they answered that they had sufficient warrant to do what they did; for, (1.) "We are the servants of the God of heaven and earth. The God we worship is not a local deity, and therefore we cannot be charged with making a faction, or setting up a sect, in building this temple to his honour: but we pay our homage to a God on whom the whole creation depends, and therefore ought to be protected and assisted by all and hindered by none." It is the wisdom as well as duty of kings to countenance the servants of the God of heaven. (2.) "We have a prescription to this house; it was built for the honour of our God by Solomon many ages ago. It is no novel invention of our own; we are but raising the foundations of many generations," Isa. lviii. 12. (3.) "It was to punish us for our sins that we were, for a time, put out of the possession of this house; not because the gods of the nations had prevailed against our God, but because we had provoked him (v. 12), for which he delivered us and our temple into the hands of the king of Babylon, but never intended thereby to put a final period to our religion. We were only suspended for a time, not deprived for ever." (4.) "We have the royal decree of Cyrus to justify us and bear us out in what we do. He not only permitted and allowed us, but charged and commanded us to build this house (v. 13), and to build it in its place (v. 15), the same place where it had stood before." He ordered this, not only in compassion to the Jews, but in veneration of their God, saying, He is the God. He also delivered the vessels of the temple to one whom he entrusted to see them restored to their ancient place and use, v. 14. And they had these to show in confirmation of what they alleged. (5.) "The building was begun according to this order as soon as ever we had returned, so that we have not forfeited the benefit of the order for want of pursuing it in time; still it has been in building, but, because we have met with opposition, it is not finished." But, observe, they mention not the falsehood and malice of the former governors, nor make any complaint of them, though they had cause enough, to teach us not to render bitterness for bitterness, nor the most just reproach for that which is most unjust, but to think it enough if we can obtain fair treatment for the future, without an invidious reference to former injuries, v. 16. This is the account they give of their proceedings, not asking what authority they had to examine them, nor upbraiding them with their idolatry, and superstitions, and medley religion. Let us learn hence with meekness and fear to give a reason of the hope that is in us (1 Pet. iii. 15), rightly to understand, and then readily to declare, what we do in God's service and why we do it.

2. How fairly the Samaritans represented this to the king. (1.) They called the temple at Jerusalem the house of the great God (v. 8); for though the Samaritans, as it should seem, had yet gods many and lords many, they owned the God of Israel to be the great God, who is above all gods. "It is the house of the great God, and therefore we dare not oppose the building of it without orders from thee." (2.) They told him truly what was done, not stating, as their predecessors did, that they were fortifying the city as if they intended war, but only that they were rearing the temple as those that intended worship, v. 8. (3.) They fully represented their plea, told him what they had to say for themselves, and were willing that the cause should be set in a true light. (4.) They left it to the king to consult the records whether Cyrus had indeed made such a decree, and then to give directions as he should think fit, v. 17. We have reason to think that if Artaxerxes, in the foregoing chapter, had had the Jews' cause as fairly represented to him as it was here to Darius, he would not have ordered the work to be hindered. God's people could not be persecuted if they were not belied, could not be baited if they were not dressed up in bears' skins. Let but the cause of God and truth be fairly stated, and fairly heard, and it will keep its ground.

CHAP. V. Verſe 1. Then the Prophets]

HE that is now called a Prophet, was before-time called a Seer, 1 Sam. 9.9. becauſe his eyes were illightened, Num. 24.3. and he ſaw viſions of God, Ezek. 1.1. Dan. 1.17, Prophets they were afterwards called, that is, Interpreters of Gods will by his command, Exod. 7.1. Aaron thy brother ſhall be thy Prophet, that is, thine Interpreter. By the mouth of theſe holy Prophets God ſpake to his people in all ages, Luke 1.70. Yet not without ſome intermiſſions of Propheſie, as the Church complaineth, Pſal. 74.9. till that Cathimath Chazon (as the Jewes call it) the ſealing up of Propheſie, which they place betweene the Prophet Malachi, and John Baptiſt, who was more then a Prophet. The Original word Nabi, ſignifieth one that, from the inward counſel of God uttereth Oracles.

Haggai the Prophet] Who was not an Angel incarnate, as Origen and Hierom held; but a young Saint (as Epiphanius deſcribeth him) and might therefore well be an old Angel, if he lived to be old.Juvenis admodum ex Babylone profectus eſt Hicroſolymam, &c. Epiph. lib. de Proph. vit. See more of him Hag. 1.1. with the note there.

And Zechariah the ſonne of Iddo] That is, of Barachiah the ſonne of Iddo, Zech. 1.1. See the Note there. Theſe two God ſent within two moneths one of another, in the eighteenth year of the peoples returne out of Babylon; which fell out to be in the ſecond year of the reigne of Darius Hyſtaſpes, and in the three thouſand four hundred fourty and fourth year of the world, according to Funccius his Chronology. Chriſt uſually ſent his Prophets and Apoſtles by couples, for mutual comfort, and greater confirmation.

Propheſied unto the Jewes] Who had brought a judgement of ſore famine upon themſelves by their ſlackneſſe and backwardneſſe to rebuild the Houſe of God, Hag. 1.4, 6. See the Notes there; [non-Latin text not transcribed]. Herodot. Mat. 22.21. and learne of the Heathen Hiſtorian, to preferre Gods intereſt before thine owne, or elſe to look for his curſe. For he is a great King, and ſtands upon his ſeniority, Mal. 1.14. he will have us firſt to ſeeke his Kingdome, Matth. 6.33. and to give unto God the things that are Gods; or we ſhall hear of him, to our ſmall comfort.

In the name of the God of Iſrael] Who both authorized and enabled them: God ſendeth none whom He gifteth not. The Apoſtles alſo were Embaſſadours in the ſame name, 2 Cor. 5.20. and ſo, Collegues to the Prophets, Luke 10.16. (See 1 Pet. 1.12.) Angels admiring the matter o[illegible: 1 letter] their Ambaſſie, and their happy harmony.

Even unto them] Who yet were very little amended by their ſeventy years captivity. Afflictions (Gods hammers) had but beaten upon cold iron, (as it were) as appears by this Hiſtory, and by the Propheſies of Haggai and Zechariah; whom for his labour and love to their ſouls,Hoc ictu ceu didactro accepto Linus mortuus eſt. Buchol. they afterwards ſlew betwixt the Temple and the Altar, Matth. 23.35. ſerving him as Hercules did his Tutour Linus, whom, for a few ſharp words given him, he knockt on the head. Or, as their Anceſtours did the Prophet Eſay, whom they ſawed aſunder (ſaith Hierome out of the Rabbines) becauſe he had called them Princes of Sodom, and people of Gomorrah, Eſay. 1.10. This is the worlds wages to faithful Miniſters.

Verſe 2. Then roſe up Zerubbabel] Called before, Shazbazzar, the Tirſhata: Philo calleth him Barachias. Men in thoſe dayes had ſundry names; which muſt be noted, or elſe confuſion will not be avoyded; according to the notation of Zerubbabels name.Alienus à confuſione, ut quidam perhibent. It is ſaid of him, that he brought back part of the people in the ſeventeenth year of his age; that he continued Governour fifty eight years (ſome ſay many more:) and that he began to make uſe of the Miniſtery of theſe Prophets in the thirty fourth year of his life. His riſing up here implieth his forwardneſſe, ſpeed, and diligence in the work.

And Jeſhua the ſonne of Jozadak] Colleague to Zerubbabel, and [non-Latin text not transcribed], as Aaron was to Moſes. This Jehoſhua or Jeſhua began his office of High-Prieſt in the yeare of the world 3428. and held it thirty ſix years, eight whereof were ſpent in an Embaſſage to Darius King of Perſia, ſay Hiſtorians.

And began to build the houſe of God] i. e. They went on with the building, begun before, chap. 3.10. and not forbidden by the King of Perſia to be finiſhed; onely he commanded them to deſiſt from building the City, chap. 4.12, 21. It was, therefore, the peoples ſloth and ſelf-ſeeking that kept back the work. See the Notes on Hag. 1.2, 4.

And with them were the Prophets of God helping them] Verbo & opere, ſaith Junius: both by word and deed. The words of the wiſe are as goades, Eccleſ. 12.11. pricking men forward to duty: and eſpecially when themſelves ſet ſides and ſhoulders to the work, as haply theſe Prophets did, for the peoples greater encouragement. Exemplis ſciolâ hac aetate magis aedificant Miniſtri, quàm concionibus.

Verſe 3. At the ſame time] So ſoone as ever they began but to build Gods houſe, they meet with oppoſition; which is ſtill Evangelii Genius, ſaith Calvin, the bad Angel that haunts the cauſe of God, and dogges it at the heeles. Satan, out of his inveterate envie and enmity, can in no wiſe brook the propagation of the Truth, and dilatation of Chriſts curtaines. No ſooner is Iſrael out of Egypt, but Pharaoh purſueth them. No ſooner had Ezekiah kept that ſolemne Paſſeover, but Sennacherib comes up againſt him. Eſau began to juſtle Jacob in the womb, that no time might be loſt: and when he ſet his face homewards, Laban followes him with one troop, Eſau meets him with another: both with hoſtile intentions. Dreame not of a delicacie in Gods wayes, but ſuffer hardſhip, as a good ſouldier of Jeſus Chriſt.

And their companions] Cum collegio ſuo, Jun. a company of caytives combined to do miſchief. See chap. 4.9. with the Note.

Who hath commanded you to build this houſe?] Their owne houſes they builded, and were never once queſtioned. All the while our Saviour lay in his fathers ſhop, and medled onely with carpenters chips, the Devil and his impes never troubled him: but when he was entering upon his Miniſtery, he is ſharply aſſaulted in the Wilderneſſe. And when he took upon him to purge the Temple, and better informe the people, preſently the Grandees came upon him as he was teaching, and ſaid, By what authority doeſt thou theſe things? and who gave thee this authority? Matth. 21.23. Like unto theſe were the queſtions put by the Papiſts to thoſe noble Reformers, Luther, Zuinglius, &c. Farellus was, at his firſt coming to Geneva, more harſhly handled, and by the Biſhop and his Clerks thus accoaſted: Quid tu, diabole nequiſſime, ad hanc civitatem perturbandam acceſſiſti? What a Divel makeſt thou here, to make this diſturbance, &c. and ſo was driven out of that City,Scultet. Anual. where afterwards he wrought a glorious Reformation.

Verſe 4. Then ſaid we unto them] We (Tatnai, Shether-Boznai and their companions) thus ſaid, and thus enquired: ſee verſe 16. and be ſenſible, how wicked men conceive miſchief, and bring forth iniquity, and their belly prepareth deceit, Job 15.35. Not their heads onely are hammering it, but their bellies are hatching it: they take a kinde of contemplative kinde of pleaſure in their wily projects, as the Epicure doth in his dainties, he delights to be acting them over a forehand.

What are the names of the men] They that are minded to do miſchief unto others, will do what they can to know their names. I have heard of one (ſaith Maſter Fox) who being ſent to the Chriſtian Congregation in Queene Maries dayes in London to take their names, and to eſpy their doings, yet in being amongſt them was converted,Acts & Mon. fol. 1881. and cried them all mercy. Tremellius readeth this text otherwiſe, Then anſwered we them thus, and [told them] what were the names of the men, who builded this building. He meaneth, as I conceive, We were not aſhamed or afraid to make them a round and ready anſwer; and to give them the names of our chieftains, Zerubbabel, Jeſhuae, Haggai, Zechariah, &c. This was better then that of thoſe cold friends to Religion, 1 Kings 18.11. who (when the Prophet had ſaid, If the Lord be God, follow him) held their peace, and thought it good policy to reſerve themſelves. Better alſo then that of the bondſlaves of Antichriſt, who receive his mark in their hand, the which they may, as occaſion ſerveth, cover or diſcover. Rev. 13.16. The ſervants of the God of heaven and earth (ſuch as were theſe in this Chapter, verſe 11.) receive his mark in their foreheads, where it may be ſeene and read of all,Hom. de 2. Martyr. Rev. 7.3. The Primitive Chriſtians were called in deriſion Confitentes: and Chryſoſtome ſaith of them, that they would not be kept from viſiting the Martyrs in priſon, tametſi multis tesroribus, &c. though they were much threatened, and puniſhed for ſo doing.

Verſe 5. But the eye of their God was upon the Elders] Not the eye of his general providence onely (which like unto a well-drawne picture vieweth every one that cometh in to a roome) but the eye of his ſpecial grace and favour, Pſal. 34.15. He looked upon them; as afterwards the Sonne of man ſtood and looked upon Saint Steven combating with his cruel perſecutors, and clapt him on the ſhoulders, as it were, ſaying, Cheare up, Vincenti dab[illegible: 1 letter], &c. Acts. 7.56. They alſo looked up to him, and were lightened: and their faces were not aſhamed, Pſal. 34.5. Yea, they were ſteeled, as it were, and made more mettle-full: like as Moſes and Micaiah when they had once ſeene God in his favour, they cared not for the menaces of angry Monarchs.

That they could not cauſe them to ceaſe] Saints dare undertake and undergo any thing for the glory of their God. The heavens ſhall ſooner fall then I will go againſt my conſcience, ſaid that Martyr. In nothing be terrified by your adverſaries, Phil. 1.28.

Till the matter came to Darius] Nor then neither; for he encouraged and furthered them, chap. 6.

And then they returned anſwer] Or, Then anſwer was returned from the Court, and the Jewes had a ſufficient authority for what they did.

Verſe 6. The Apharſachites] That is, Perſians, ſent as deputies by the King of Perſia, to ſee the peace kept, and good orders obſerved.

Verſe 7. All peace] See the Note on chap. 4.17. Peace is a complexive mercy — Pacem te poſcimus omnes. It is well with Bees, when they make a noiſe in their Hive: but with men, when they are at quiet in their hearts, in their houſes, and in the publike.

Verſe 8. To the houſe of the great God] So they ſtile him, becauſe the Jewes called and counted him ſo. The Lord your God, ſaith Moſes, is God of gods, and Lord of lords, a great God, a mighty and a terrible, &c. Deut. 10.17. He is Fortiſſimus Maximus, as Tremellius there renders it: yea, he is a degree above the ſuperlative. Not onely is God great as here, greater, Job 33.12. Greateſt, Pſal. 95.3. but Greatneſſe it ſelf, Pſal. 145.3. and to him all other Gods (whether Deputed or Reputed) are but deaſtri, deunculi, diim inorum gentium, petty deities, poor buſineſſes.

Verſe 9. Who commanded you] Chald. Who hath made you a Decree? See the Note on verſe 3.

Verſe 10. We asked their names alſo] See verſe 4.

That were the chief of them] For the rude multitude follow as they are led. And as in a beaſt, the whole body goeth after the head, ſo do moſt people after their Rulers and Ringleaders: hence that ſeverity of God, Num. 25.4. Take all the heads of the people, and hang them up before the Lord againſt the Sunne.

Ver. 11. We are the ſervants of the God of heaven] And in that reſpect, higher then all the Kings on the earth, Pſal. 89.27. (for all his ſervants are ſons, heirs of God, and coheirs with Chriſt, Rom. 8.17.) who have held it no ſmall honour to be called his vaſſals. See how bold theſe [illegible: 1 word] men beare themſelves upon this relation to the God of heaven and earth, and how couragiouſly they ſtand to their work, and ſtout it out with their adverſaries. See Prov. 28.1. with the Note.

Theſe many years ago] Five hundred at leaſt.

Verſe 12. But after that our fathers had provoked] Sinne is the make-bate that ſets heaven and earth at oddes, and hurleth confuſion over the whole creation, Eſay 59.2. Num. 11.31. there were more remarkable expreſſions of Gods anger upon mans ſinne in the dead body of a man, then of a beaſt: One made uncleane but till the evening; the other for ſeven dayes.

He gave them into the hand of Nebuchadnezzar] This is ſtill the property of ſinne unpardoned, to raiſe the Poſſe comitatus, all the armies of God againſt the ſinner.

Verſe 13. But in the firſt year of Cyrus] See chap. 1. verſe 1. with the Notes.

Verſe 14. The Temple of Babylon] For there alſo was a Temple built for Bel. Faciunt & veſpae favos: ſimis imitantur homines. The Devil will needs be Gods Ape, and affecteth to be ſemblably worſhipped.

Verſe 15. Take theſe veſſels, go, carry them] Go thy ſelf in perſon; and ſee that all things be well carried there: This pleaſed Zerubbabel well; it confined him to live in that element where he would live: as if one ſhould be confined to Paradiſe.

Verſe 16. Then came the ſame Sheſhbazzar] All this is truly and fairly related (as was likewiſe that of Doeg to Saul, againſt Ahimelech) but with no good intent. Now to ſpeak the truth, not for any love to the truth, nor for reſpect to juſtice, nor for the bettering of the hearer, or of the offendor; but onely to incenſe the one, and prejudice the other: this is plaine ſlandering.

And yet it is not finiſhed] And all by reaſon of ſuch ill-conditioned perſons as your ſelves, who retarded it.

Verſe 17. Now therefore if it ſeeme good] Verba byſſina.

Whether it be ſo] They ſuppoſed it was nothing ſo, and hoped that theſe Jewes would be found falſaries; but it fell out farre otherwiſe: like as Saint Pauls perſecutions at Rome fell out rather unto the furtherance of the Goſpel, then elſe, Phil. 1.12.