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Matthew Henry |
E Z R A
CHAP. V.
We left the temple-work at a full stop; but, being God’s work, it shall
be revived, and here we have an account of the reviving of it. It was
hindered by might and power, but it was set a-going again “by the
Spirit of the Lord of hosts.” Now here we are told how that blessed
Spirit,
I. Warmed its cool-hearted friends and excited them to built,
II. Cooled its hot-headed enemies, and brought them to better tempers;
for, though they secretly disliked the work as much as those in the
foregoing chapter, yet,
1. They were more mild towards the builders,
2. They were more fair in their representation of the matter to the
king, of which we have here an account,
ver. 6-17.
| The Jews Encouraged by Their Prophets. | B. C. 520. |
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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
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,
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,
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 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. |
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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,
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
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
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,”
(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,
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,
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
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,
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.
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