Ezra 5

5:1 Now 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 prophesied 2 they unto them. 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 3 prophets of God, helping them. At the same time came to them Tattenai, the governor beyond the river, and Shethar-bozenai, and their companions, and said thus unto them, Who 4 gave you a decree to build this house, and to finish this wall? Then spake we unto them 5 after this manner, What are the names of the men that make this building? But the eye of their God was upon the elders of the Jews, and they did not make them cease, till the matter should come to Darius, and then answer should be returned by letter concerning it. 6 The copy of the letter that Tattenai, the governor beyond the river, and Shethar-bozenai, and his companions the Apharsachites, which were beyond the river, sent unto Darius the 7 king: they sent a letter unto him, wherein was written thus; Unto Darius the king, all 8 peace. Be it known unto the king, that we went into the province of Judah, to the house of the great God, which is built with great stones, and timber is laid in the walls, and this 9 work goeth on with diligence and prospereth in their hands. Then asked we those elders, and said unto them thus, Who gave you a decree to build this house, and to finish this wall? 10 We asked them their names also, to certify thee, that we might write the names of the men 11 that were at the head of them. And thus they returned us answer, saying, We are the servants of the God of heaven and earth, and build the house that was built these many years 12 ago, which a great king of Israel built and finished. But after that our fathers had provoked the God of heaven unto wrath, he gave them into the hand of Nebuchadnezzar king of Babylon, the Chaldean, who destroyed this house, and carried the people away into Babylon. 13 But in the first year of Cyrus king of Babylon, Cyrus the king made a decree to build this 14 house of God. And the gold and silver vessels also 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; and he said unto him, Take these vessels, go, put them in the temple that is in Jerusalem, and let the house of God be builded in its place. Then came the same Sheshbazzar, and laid the foundations 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 completed. 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.

6:1 Then Darius the king made a decree, and search was made in the house of the archives, where the treasures were laid up in Babylon. And there was found at Achmetha, in the palace that is in the province of Media, a roll, and therein was thus written for a record. In the first year of Cyrus the king, Cyrus the king made a decree; Concerning the house of God at Jerusalem, let the house be builded, the place where they offer sacrifices, and let the foundations thereof be strongly laid; the height thereof threescore cubits, and the breadth thereof threescore cubits; with three rows of great stones, and a row of new timber: and let the expenses be given out of the king’s house: and also let the gold and silver vessels of the house of God, which Nebuchadnezzar took forth out of the temple which is at Jerusalem, and brought unto Babylon, be restored, and brought again unto the temple which is at Jerusalem, every one to its place, and thou shalt put them in the house of God. Now therefore, Tattenai, governor beyond the river, Shethar-bozenai, and your companions the Apharsachites, which are beyond the river, be ye far from thence: let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in its place. Moreover I make a decree what ye shall do to these elders of the Jews for the building of this house of God: that of the king’s goods, even of the tribute beyond the river, expenses be given with all diligence unto these men, that they be not hindered. And that which they have need of, both young bullocks, and rams, and lambs, for burnt offerings to the God of heaven, wheat, salt, wine, and oil, according to the word of the priests which are at Jerusalem, let it be given them day by day without fail: that they may offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the king, and of his sons. Also I have made a decree, that whosoever shall alter this word, let a beam be pulled out from his house, and let him be lifted up and fastened thereon; and let his house be made a dunghill for this; and the God that hath caused his name to dwell there overthrow all kings and peoples, that shall put forth their hand to alter the same, to destroy this house of God which is at Jerusalem. I Darius have made a decree; let it be done with all diligence. Then Tattenai, the governor beyond the river, Shethar-bozenai, and their companions, because that Darius the king had sent, did accordingly with all diligence. And the elders of the Jews builded and prospered, through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded and finished it, according to the commandment of the God of Israel, and according to the decree of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king. And the children of Israel, the priests and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy. And they offered at the dedication of this house of God an hundred bullocks, two hundred rams, four hundred lambs; and for a sin offering for all Israel, twelve he-goats, according to the number of the tribes of Israel. And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses. And the children of the captivity kept the passover upon the fourteenth day of the first month. For the priests and the Levites had purified themselves together; all of them were pure: and they killed the passover for all the children of the captivity, and for their brethren the priests, and for themselves. And the children of Israel, which were come again out of the captivity, and all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek the LORD, the God of Israel, did eat, and kept the feast of unleavened bread seven days with joy: for the LORD had made them joyful, and had turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel.

5:1, 2. Recommencement of the building in the second year of Darius. Preaching of Haggai and Zechariah. It appears from the extant prophecies of these two prophets that the long frustration of their hopes had had its natural effect on the spirits of the people. They had begun to weary of endeavors which produced no practical result, and to despair of accomplishing an object which all their efforts did not perceptibly advance. A reaction had set in. The enthusiasm which had shown itself on the first arrival of the exiles with Zerubbabel (chap. 2: 68, 69; 3: 11) had faded away. Instead of watching for an opportunity of recommending the great work and seizing the first occasion that offered itself, the people had come to acquiesce in its indefinite postponement, and to say among themselves, “The time is not come, the time that the Lord’s house should be built” (Hag. 1: 2). Laying aside all idea of moving further in the matter of the Temple, they had turned their energies to the practical object of establishing themselves in good and comfortable houses (ibid. 1: 4, 9). A whole year was allowed to elapse, and nothing was done. It was the second year of King Darius (Ezra 4: 24)—nay, it was the sixth month of that year, the month Elul, corresponding to our September, as we learn from Haggai (1: 1)—and still no step was taken. The nation was “eating” and “drinking” and “clothing itself” (ibid. 1: 6), and making for itself “cieled houses” (ibid., verse 4), while the house of God lay “waste” (ibid., verse 9)—in that unsightly condition always presented by works commenced and then suspended for years. Such was the situation, when suddenly, unexpectedly, to the people’s consternation rather than their joy, a prophet appeared upon the scene. “In the second year of Darius the king, in the sixth month, on the first day of the month, came the word of the Lord by Haggai the prophet unto Zerubbabel.” Prophecy had been in abeyance for sixteen years, since the “third of Cyrus,” when Daniel uttered his last warning (Dan. 10: 1). It was now revived. Haggai came forward, self-proclaimed a prophet of Jehovah (Hag. 1: 13), and rebuked the people in the old prophetic tone, and “stirred up the spirit of Zerubbabel and the spirit of Jeshua” (ibid., verse 14), and by exhortations and warnings and threats brought about in little more three weeks (ibid., verse 15) the resumption of the work, which was henceforth pressed forward with zeal. Haggai’s mission continued only for a very short space—from September, n.c. 520, to December of the same year; but before his work came to an end

God raised up a second prophet—“Zechariah the son of Iddo”—who carried on his task, sustained the spirit of the people and the rulers, and saw the happy accomplishment of the great undertaking, which he had previously announced as near (Zech. 4: 9), in the sixth year of Darius, n.c. 516. P. C.—Zechariah came forward “in the eighth month” of the second year (Zech. 1: 1), and continued till the “ninth month of the fourth year” (ibid. 7: 1)—December, n.c. 519—alternately by earnest warnings and glorious promises stimulating the zeal of the people, and arousing the lazy and indifferent to action. The historian of the period, twice over, ascribes very pointedly the successful issue of the work to the help which these two “prophets of God” afforded to the civil and ecclesiastical rulers, Zerubbabel and Joshua, through whose prophesying it was that they “prospered,” and built the house of God, and finished it (Ezra 5: 2; 6: 14). G. R.

In 522 n.c., the last year of Cambyses, a Magian usurper, known as Gomates, or pseudo-Smerdis, or pseudo-Bardes, seized the throne of the Persian empire, and Cambyses died soon after. Herodotus and the Behistun inscription agree in dating this accession in the fifth month, though he began operations several months earlier. However we may explain the fact, the Bible calls Cambyses Ahasuerus, and calls the Magian Artaxerxes (Ezra 4: 6, 7, 11, 23). The latter prohibited and stopped the work on the Temple. Early the following year, Darius Hystaspes overthrew the usurper and became king. The Jewish leaders then took the view that the prohibition had been illegal and void, so that, legally, there had been no cessation of the work (Ezra 5: 16). They held that the charter given by Cyrus was still good (Ezra 5: 13-16), but for some reason they did not go to work again on the Temple, though they assumed that the time had arrived for living in fine houses and farming on a large scale (Hag. 1: 2, 4, 6). But that year Jehovah did not bless their enlarged enterprises. Drought was succeeded by storm and mildew (Hag. 1: 10, 9; 2: 17). The grain crop, and, later, all the successive fruit crops, proved a failure (Hag. 1: 11; 2: 16-19). In this condition of things the prophets Haggai and Zechariah set about persuading the people to take up their neglected duty (Ezra 5: 1; 6: 14).

The Book of Haggai is a collection of five brief prophecies, uttered at specified dates in the second year of Darius; that is, between August and December, n.c. 520. Evidently these are some of the prophecies by which Haggai urged the Jews to resume work on the Temple. The first prophecy (Hag. 1:1-11) rebukes them for saying that the time for building had not yet come. The second is simply the message, “I am with you, saith Jehovah of hosts,” with narrative statements (Hag. 1:12-15). The third prophecy is the lesson, the fourth is Hag. 2:10-19, and the fifth Hag. 2:20-23. Very likely these are brief sketches of what were, when the prophet uttered them, long discourses.

Far beyond all other outside sources for giving light on this part of the Bible is the great inscription of Darius, known as the Behistun inscription. It gives a dated narrative of the events immediately preceding and following his accession. At the time when Haggai prophesied, the Medes to the east under Phraortes, and the Armenians to the north, were in rebellion. Beginning with his first year, Darius speaks of nine great battles. The effect of this state of things on the enterprise at Jerusalem is obvious. Amid the convulsions of war, wealth, and especially Jewish wealth, hid itself throughout the distracted empire. It was not available for gifts for the Temple. And the Judean Jews themselves were impoverished by the failure of their crops, and were in apprehension lest the wave of war should reach them. And in addition to this, the interference mentioned in Ezra 5:3-17 had probably taken place by this time, and the case had gone to Darius, and they were agitated between hope and fear as to the result. In the circumstances, it is no wonder that the “house,” with their feeble attempt to resume work upon it, seemed in their eyes “as nothing” (Hag. 2:3).

The original purpose of this prophecy (Hag. 2:1-9) evidently was to meet the condition of discouragement and depression that has just been sketched. In verse 2 it is addressed to the leaders and the people. In verse 3 allusion is made to the immediate occasion. Verse 4, except the last clause, is an exhortation to take courage and to work. The remainder of the prophecy gives reasons why they should do this. The first reason is expressed in the words, “For I am with you, saith Jehovah of hosts” (verse 4, last clause). With this to encourage them, what could all possible discouragements amount to? In verses 6-9, in view of existing circumstances, the prophet promises that in “a little while,” after one more earthquake of nations, an earthquake so widespread that heaven and earth, sea and dry land, will all quake, the present poverty-stricken condition of the Temple work shall cease. It shall become evident that Jehovah owns the silver and the gold everywhere. “The desirable things of all nations shall come,” furnishing abundant means for building and maintaining and honoring the Temple. Meanwhile, Judea shall not be involved in the existing convulsions. Jehovah will “give peace” there. In view of this promise, as well as of Jehovah’s presence and covenant, they are exhorted to be fearless and hopeful. W. J. B.

2. Then rose up Zerubbabel and Jeshua.** Haggai’s preaching was especially addressed to these two leaders (Hag. 1:1), and their spirit was especially “stirred up” (ibid., verse 14) by his preaching. The prophets of God—Haggai and Zechariah—were with them, throughout their work, helping them; and that in various ways. (1) By direct command to the people—“Go up to the mountain, and bring wood, and build the house” (Hag. 1:8); (2) by warnings—“Because of mine house that is waste . . . therefore the heaven over you is stayed from dew, and the earth is stayed from her fruit” (ibid., verses 9, 10); (3) by exhortations—“Be strong, O Zerubbabel, saith the Lord; and be strong, O Joshua, son of Jose-dech, the high-priest; and be ye strong, all ye people of the land, saith the Lord, and work” (Hag. 2:4); and (4) by encouraging prophecy—“The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it” (Zech. 4:9); and “the glory of this latter house shall be greater than that of the former, saith the Lord of Hosts: and in this place will I give peace, saith the Lord of Hosts” (Hag. 2:9). By these and similar means the two prophets aroused a spirit of enthusiasm, which caused the work to make rapid progress, and was an invaluable assistance.

3-17. Renewal of opposition on the part of the neighboring heathen.** Letter written by them and sent to Darius. Once more opposition showed itself. Tatnai, a high officer, called “governor on this side the river” (verse 3), perhaps satrap of Syria, and Shethar-boznai, a Persian noble probably, at this time took the lead, and learning that the building was making progress, came in person to Jerusalem and demanded to know by what authority the Temple and city were being restored. Zerubbabel seems to have answered, “By the authority of a decree of Cyrus, issued in the year that he became king of Babylon” (verse 13); whereupon a second question was asked, “What are the names of the men responsible for carrying on the work?” Zerubbabel answered that he was alone responsible, giving his name as Sheshbazzar, and declaring himself to be acting under a commission received from Cyrus (verse 15), and never revoked. Thereupon Tatnai and Shethar-boznai seem to have proposed a cessation of the building until reference could be made to Darius and his pleasure learned (verse 5); but Zerubbabel declined to agree to this, and the work proceeded without intermission (ibid.). Meanwhile, a letter was written to Darius, not unfairly stating the case and suggesting that the state archives should be searched for the decree ascribed to Cyrus, that it might be seen what exactly it was that the decree sanctioned, and further that the king should expressly declare what his own pleasure was in the matter (verse 17). This letter Tatnai, in his capacity of satrap, despatched to the court by special messenger, and so left the business to the decision of Darius and his counsellors, without further seeking to influence him.

4. Then said we unto them.** It is impossible that the existing text can be sound here. Ezra must have written, “Then said they to them.” Tatnai and Shethar-boznai followed up their first question by a second, “What are the names of the men that make this building?” Compare below, verses 9, 10.

5. The eye of their God was upon the elders.** “The eyes of the Lord are upon the righteous” (Ps. 34: 15) with a jealous watchfulness, which never for a moment slackens. “He withdraweth not His eyes from them” (Job 36: 7). Nothing happens to them that He does not know and allow. At this time the elders, who presided over the workmen employed in the restoration, were a special subject of God’s watchful care, so that those who would fain had hindered them could not. P. C.—There is suggested here a prompting, controlling influence exerted upon them from on high. God saw them, and beholding their difficulty and their need of His Divine help, interposed to sustain their courage, to strengthen their hand, to uphold them in their work. This is a power to be earnestly sought and found, in believing prayer, when we are passing through the time of trial. Clarkson.—The Divine providence watches the Church earnestly in the midst of its enemies. The look sends light, means love, indicates help, should inspire trust. Let the eye of the Church be toward God. The Church must remember that the eye of God is upon it, and not to yield to the enemy. History proves that God’s eye is upon the Church; the Bible asserts it; reason suggests that the Heavenly Father will watch over His troubled children and workers. P. C.

—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 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. H.

9-11. The answer of the elders to the official inquiries put to them is heard with candor and reported with truth. Nor are any charges made, as before, of treachery or sedition. Nor is anything more proposed to the king than a due hearing and examination of the appeal which the Jews have made to a previous edict of Cyrus in justification of their conduct (verse 17). Meanwhile, moreover, though apparently with some reluctance, the chief authorities of the province in which Judea was situated have consented to treat that justification as being, till proved otherwise, sufficient and valid, by allowing that work to go on without endeavoring to stop it by menace or force.

11. We are the servants of the God of heaven and earth.** Instead of giving in a list of names and titles of office, the elders merge their individuality in this general phrase; as though they would say, “As individuals, we are nothing; as men of mark in our nation, we are nothing; what we do, we do simply as servants of God, directed by Him (Hag. 1: 8), bound to obey Him, answerable only to Him for our conduct.” And build. That is, “rebuild.” The house that was built these many years ago. The old house, begun more than four hundred, finished nearly four hundred years previously, and only just beginning to rise again from its ruins, after lying waste for nearly seventy years.

13. In the first year of Cyrus the king of Babylon.** Recent discoveries of contract tablets have shown that at Babylon Cyrus bore the title of “king of Babylon” from the date of his conquest of the city. The same title was passed on to his successors, Cambyses, Darius, etc. Hence we find Artaxerxes Longimanus called “king of Babylon” by Nehemiah (13: 6).

17. Libraries or record chambers were attached to the royal residences under the old Assyrian and Babylonian kings; and the practice was no doubt continued by the Persians. Some of these record offices have been recently found, and their stores recovered. More recently, in 1875-6, some Arab explorers happened upon a similar collection near Babylon, which yielded from 3000 to 4000 tablets. It is quite possible that the “decree of Cyrus” may still exist, and be one day recovered. P. C.

6:1-5. Discovery of the decree of Cyrus on the subject of the Temple, and recital of its exact terms. The application made by the satrap of Syria to Darius received his immediate attention. A search was instituted—in the first instance at Babylon, but afterward at the other capitals also, and in Ecbatana, the Median metropolis, where the Persian kings always resided during a portion of the year, a copy of the original decree was found, which is considerably fuller and more definite, though in some respects covering less ground, than the “proclamation” with which Ezra opens his history. The decree not merely provided for the rebuilding of the Temple, but gave directions for its dimensions and for the style of its construction, points on which the proclamation said nothing; it also provided that the whole cost (of the materials) should be defrayed out of the royal revenue; and it concluded with an express command that all the gold and silver vessels carried off by Nebuchadnezzar should be restored. We may account for the decree not being found at Babylon or Susa by the pseudo-Smerdis having destroyed it when he was accomplishing his religious reforms, though accidentally he omitted to destroy the copy laid up at Ecbatana; thus, as so often happens with wicked men, by a slip of memory frustrating his own intention. P. C.

1. The house of the rolls.** A “house of the rolls” (literally, “writings,” or “books”) was discovered at Koyunjik, the ancient Nineveh, by Mr. Layard in the year 1850—a set of chambers—i.e., in the palace devoted exclusively to the storing of public documents. These were in baked clay, and covered the floor to the depth of more than a foot. (See “Nineveh and Babylon,” p. 345.) Such a “house” was probably that at Babylon, which Darius caused to be searched first of all, in accordance with the suggestion of Tatnai (chap. 5:17), for the edict of Cyrus. B. C.

6-15. Decree issued by Darius in furtherance of the decree of Cyrus. Obedience of the Persian officials, and rapid completion of the Temple. The religious policy of Darius being directly opposed to that of his immediate predecessor, he would naturally reverse his decree with respect to the Jews (chap. 4:11-22). He would also be glad to show himself in accordance with the great founder of the empire, who was universally reverenced, and regarded as a truly wise king. Hence his recital of the decree of

Cyrus, which it would have been enough merely to have referred to. By recalling its terms he showed how completely his policy tallied with that of Cyrus, and how thoroughly he inherited the spirit of the first monarch. We may also give him credit for a real sympathy with the Jewish religion, and a real belief that the prayers of the Jews in their recovered sanctuary would bring God’s blessing upon himself and his children (verse 10). His decree is not a mere formal and colorless document, but breathes a reverential spirit and shows him at least as true a servant of Jehovah as Cyrus. The Persian officials, Tatnai and Shethar-boznai, had no choice as to their line of action. The king’s word was law; and his favor, when clearly manifested, secured to the objects of it the warmest assurances of good-will and the most active help, on the part of every official in the empire from the highest to the lowest. The Temple, therefore, made rapid progress, and within four years of the time when Zerubbabel and Jeshua resumed the building (chap. 5:2), the entire work was completed—“the house was finished.” The whole time which elapsed between the laying of the foundation (Ezra 3:10) and the completion was twenty-one years; but scarcely any progress had been made till Haggai began his preaching. The main part of the work was accomplished between the twenty-fourth day of the sixth month of the second year of Darius (Hag. 1:15) and the third day of the twelfth month of his sixth year. This was a space of four years and a half. The Temple of Solomon, after a long term of preparation, occupied in its construction seven years and a half (1 K. 6:37, 38). P. C.

12. I, Darius, have made a decree. By virtue of this decree the Jews were not only fully authorized to go on with the building, but were also furnished with the expenses of it out of the taxes of the province. This had been granted by Cyrus in the former decree; but by the underhand dealings of the Samaritans and other enemies, in bribing those through whose hands the administration of public affairs and the public revenues passed, this part of Cyrus’s decree was rendered ineffectual. For a long time, therefore, the Jews, being forced to carry on the work at their own charges and being in a state of great poverty so soon after their return from captivity, made a very slow progress. Now, being largely assisted by the king’s bounty, they engaged in the building with such diligence that they soon brought it to a conclusion. The publication of this decree at Jerusalem may be reckoned the complete restoration of the Jewish state. Prideaux.

13. So they did speedily.** Tatnai and Shethar-boznai showed no reluctance. They had no enmity against the Jews. Once clearly advertised of the king’s wishes, they carried them out with zeal. The rapid completion of the Temple must be in part attributed to their good-will. P. C.

14. The Artaxerxes of chap. 7 seems to be meant (i.e., Longimanus). As Artaxerxes contributed to the beautifying of the Temple (chap. 7:20), and promoted the same by his edict (ibid. 13-20), he might be thought to deserve mention, together with Cyrus and Darius, as one of those who helped forward the completion of the work. B. C.

14-22. Literary character of the passage. It consists of three parts—verses 14 and 15, 16-18 and 19-22. The first part describes the progress and completion of the Temple; the second part its dedication; and the third part the keeping of the passover, a few weeks later. The first two parts are in Aramaic. With them closes the Aramaic document which began at Ezra 4:8. The third part is in Hebrew, and with it the first part of Ezra closes. The following chapter begins a new narrative, dealing with events that open fifty-seven years later.

14. The prophesying.** Here, as in Ezra 5:1, much is made of the influence of these two prophets. Their work was not confined to the uttering of the few hundred words of prophecy which we now have from them, but they were busy day by day, pushing forward the enterprise. W. J. B.

15. The house was finished on the third day of the month Adar.** Haggai (1:15) gives the exact day of the recommencement of the work as the twenty-fourth of Elul in Darius’ second year. Ezra here gives the exact day of the completion. From Zerubbabel’s laying of the foundation (Ezra 3:10), the time that had elapsed was twenty-one years. From the recommencement under the inspiring influence of the two prophets, the time was only four years, five months, and ten days.

16-18. Dedication of the second Temple.** Following the example of Solomon, who had solemnly “dedicated” the first Temple (1 K. 8:63), and had offered on the occasion a sacrifice unexampled for its magnitude in the whole of Jewish history (ibid.), Zerubbabel now, under the advice of the two prophets, inaugurated the new building with a similar ceremony. In

“the day of small things” it was not possible for him to emulate Solomon’s magnificence in respect of the number of victims. Solomon had sacrificed 22,000 oxen and 120,000 sheep. Zerubbabel’s means only enabled him to make an offering of 712 animals, more than half of them lambs. He did, however, according to his ability; and God, who accepts all our endeavors according to that we have and not according to that we have not, was content to receive graciously the humble offering made to Him. P. C.

17. All Israel.** Notice that there were twelve he-goats, and that this was “according to the number of the tribes.” With this compare “Israel” and “God of Israel” (verses 16 and 14). Very marked is this claim that the returned exiles were the entire nation and not the two Judean tribes only. W. J. B.—According to the number of the tribes. We are here supplied with an additional proof that, on the return of the tribes of Judah and Benjamin from the Babylonish captivity, many also of each of the other tribes returned with them from Assyria, Babylonia and Media, whither they had been carried; and, joining with them in rebuilding of the Temple, partook in the solemnity of the dedication; otherwise there is no reason why the sin-offering should now be offered in behalf of all the Twelve Tribes. Since, however, the greater part of those who returned consisted of the tribe of Judah, their name swallowed up the names of all the rest; for from this time the whole people of Israel began to be called Jews. Prideaux.

18. As it is written in the Book of Moses.** The allusion is to such passages as Num. 3:6; 8:9, etc., where the Levites are set apart for the service of the tabernacle. P. C.

19-22. Celebration of the passover in the ensuing month, and observance of the feast of unleavened bread. Specially solemn passovers were celebrated on specially solemn occasions; and these received special record at the hands of the sacred writers. Of this kind are the passover celebrated by Hezekiah in the year n.c. 726, recorded in 2 Chron. 30, and that celebrated by Josiah in n.c. 624, recorded in 2 Chron. 35. Both of these followed upon a cleansing of the Temple and restoration of the Temple worship after a period of suspension. Ezra seems to place the passover of n.c. 516 in the same category. It marked the period of the full re-establishment of the regular ordinances of religion, more or less interrupted from the time of the destruction of the Temple by Nebuchadnezzar. It terminated the abnormal and commenced the normal condition of things. Perhaps it is to mark this that Ezra at this point disuses the Chaldee dialect, which he had introduced in chap. 4:8, and returns to the Hebrew, the established language of the Jewish religion. With the exception of the letter of Artaxerxes (chap. 7:12-26), all the remainder of the book is in Hebrew. Six memorable passovers are mentioned in Old Testament Scripture. The first was in Egypt (Ex. 12). The second in the wilderness (Num. 11). The third at Gilgal (Josh. 5). The fourth in the days of Hezekiah (2 Chron. 30). The fifth in the eighteenth year of Josiah (2 K. 23). The sixth is that here mentioned. P. C.

21. All such as had separated themselves unto them.** These must either have been Israelites who had remained in Palestine through the period of the Captivity, or proselytes from the heathen, who were now received into the Jewish state. B. C.—The one condition for partaking of the passover was that the participant should be separated from the nations of the earth and identified with the people of Jehovah. Those who partook on this occasion were of two classes: first, the returned exiles and their families, who were already thus separated; and, second, others who should submit themselves to the ceremonial forms by which the separation was externally indicated. It is probable that most of these were persons of Israelite blood, who had been living in Palestine among people of other races, and who now came out and identified themselves with their own people. But the phrase is broad enough to include proselytes also. If there were proselytes, the fact fits well with the promise made by Zechariah two years before (Zech. 8:20-23). In fine, the whole meaning of the statement is that they carried out in its spirit, and doubtless also in its letter, the passover precept of Ex. 12:43-45, 47-49.

22. The king of Assyria.** This phrase gives an interesting glimpse at the point of view of this writer. In his mind Assyria and Babylonia and Persia are successive names for the great Asiatic empire which oppressed Israel for generation after generation. That the heart of the monarch of this empire should be turned to helping the worship of Jehovah, instead of opposing it, seemed to him a notable instance of the lovingkindness of Israel’s God. W. J. B.

Points Emphasized. If you would be made hot and hopeful in speaking for the cause and kingdom of Christ, fill your mind with Bible facts. A day of studious reading of Bible history is worth a dozen days spent in reading the petty criticisms of that class of advanced scholars whose chief effort is to show us what not to believe. Never consent to look upon the dark side of this world’s condition any more than you can help. If Haggai had read a paper to those returned Israelites, showing by statistics how greatly the heathen outnumbered the Hebrews and how derelict the Hebrews were as compared with the heathen in pushing their religions, we cannot imagine that they would have been stirred to start the building. Instead of dolefully lamenting the defects of the past we would better imitate the prophet in asserting that God is pledged that Christ shall have the heathen for His inheritance and the uttermost parts of the earth for His possession. J. L. Withrow.

There was still an Israel, after all the dreary years and in spite of present separation. God was still its God, though He had hidden His face for so long. An inextinguishable faith, wistful but assured, in His unalterable promise, throbs in that name, so little warranted by a superficial view of circumstances, but so amply vindicated by a deeper insight. His “commandment” is at once the warrant and the standard for the work of building. In His service we are to be sure that He bids, and then to carry out His will, whoever opposes. We are to make certain that our building is “according to the pattern showed in the mount,” and if so, to stick to it in every point. There is no room for more than one architect in rearing the Temple. The working drawings must come from Him. We are only His workmen. And though we may know no more of the general plan of the structure than the day-laborer who carries a hod does, we must be sure that we have His orders for our little bit of work, and then we may be at rest even while we toil. They who build according to His commandment build for eternity, and their work shall stand the trial by fire. That motive makes what without it were but “wood, hay, stubble,” into “gold and silver and precious stones.” A. M.

The Temple of old was sacred supremely because in it Jehovah dwelt and manifested Himself. Only on that account was it sacred. The most sacred temple of our age (1 Cor. 3:10-16) is the human heart which has welcomed Christ’s spirit into its holy of holies. There is nothing so sacred on earth now as a true believer in Christ. For such He shed His blood and pledges all His power to build the life up unto the moral likeness of Himself. As the less costly and elegant Temple of Zerubbabel became more honored than the more splendid one of Solomon, so a plain church and a poor saint will be better off than the rich, if only Jesus dwells within. Withrow.