EXPOSITION
DISCOVERY OF THE DECREE OF CYRUS ON THE SUBJECT OF THE TEMPLE, AND RECITATION OF ITS EXACT TERMS (Ezra 6:1-15).
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 afterwards 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.
Darius the king made a decree. Rather, "gave an order" (Vulg; praecepit). A "decree" would not be necessary. And search was made in the house of the rolls. Literally, "in the house of the books," i.e. in the royal library, or record chamber. Where the treasures were laid up. The same repository was, apparently, used for documents of value and for the precious metals. An underground apartment is perhaps indicated by the word translated "laid up," which means "made to descend."
There was found at Achmetha. Not "in a coffer," as our translators suggest in the margin, and as Aben Ezra and Jarchi interpret; but "at Ecbatana," which is expressed letter for letter by the word used in the original, except that the final n is dropped. Compare for this omission the passage of Harran into Carrhae, and of Shu-shan into Susa. In the palace that is in the province of the Medes. The palace of Ecbatana was very famous. Herodotus says that it was built by Deioces, the first Median king, occupied the centre of the town, and was defended by seven circles of walls, one inside the other (1:98). Polybius states that the building covered an area 1420 yards in circumference, and consisted of a number of halls and cloistered courts, supported by wooden pillars, of cypress or of cedar, both of which were coated with a plating of gold or silver, and supported roofs sloped at an angle, consisting of silver plates instead of the customary tiling (5:27, 10). This grannd building was the residence of the old Median monarchs, and also of Cyrus and Cambyses. Darius built himself still more magnificent residences at Susa and Persepolis; but both he and the later Achaemenian monarchs continued to use the Median palace as a summer residence, and it maintained its celebrity till the close of the empire (see Arrian, 'Exp. Alex.,' 3.19). A roll. According to Ctesias ('Died. Sic.,' 2.32), the Persians employed parchment or vellum for the material of their records, not baked clay, like the Assyrians and Babylonians, or paper, like the Egyptians. Parchment would be a suitable material for rolls, and no doubt was anciently used chiefly in that shape. Therein was a record thus written. The decree would no doubt be written, primarily, in the Persian language and the Persian cuneiform character; but it may have been accompanied by a Chaldaean transcript, of which Ezra may have obtained a copy. Public documents were commonly set forth by the Persians in more than one language (see 'Herod.,' 4.87; and comp. the 'Inscriptions,' passim, which are almost universally either bilingual or trilingual).
Let the house be builded, the place where they offered sacrifice. Or, "the place where they may offer sacrifice." It is the future, rather than the past, which Cyrus is contemplating. Let the foundation thereof be strongly laid. Isaiah had prophesied that Cyrus should "say to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid" (Isaiah 44:28). Cyrus adds an injunction that the foundations be laid "supportingly," or "strongly," that so the house may the longer continue. The height thereof threescore cubits. Half the height of the first temple, according to the existing text of Chronicles (2 Chronicles 3:4); but one-third more than the previous height, as estimated by the author of Kings (1 Kings 6:2). And the breadth thereof threescore cubits. This breadth is thrice that of the main building, according to both Chronicles and Kings. It is even double that of the old temple, with the side chambers, which occupied a space of five cubits, or seven and a half feet, on either wing. That such an enlargement actually took effect would seem to be most improbable; and we may perhaps conclude that Cyrus designed a building on a grander scale than Zerubbabel, with the resources at his disposal, was able to erect. It is curious that Cyrus did not in his decree specify the length of the temple.
With three rows of great stones, and a row of new timber. The Septuagint interpreter understood by this that the new temple was to be four storeys high, three storeys being built of stone, and one of timber. The two wings of the temple of Solomon were undoubtedly three storeys high (1 Kings 6:6). But it is perhaps doubtful whether the word nidbak ever means "storey." Most commentators suppose three courses of stone, and then a course of timber, repeated from foundation to summit; but there is no known example of such a mode of building. The expences were to be given out of the king's house, defrayed, i.e; out of the royal revenue; but either this intention of Cyrus was not carried out, or it was understood to apply only to the materials. Large sums were subscribed by the Jews themselves towards the building (Ezra 2:69), and large payments were made by them to the persons employed upon the work (Ezra 3:7).
Also let the gold and silver vessels... be restored. The decree terminated with instructions for the restoration of the vessels. Undoubtedly it was impressed upon Cyrus, when he took Babylon, that the wanton desecration of the vessels by Belshazzar at his feast (Daniel 5:2, Daniel 5:3) brought in a great measure the terrible judgment of God upon him, causing his own death and the destruction of his kingdom. He was therefore most anxious to clear himself of any participation in so great a crime, and not only instructed his treasurer, Mithredath, to deliver the vessels over to Zerubbabel (Ezra 1:8), but devoted to the subject almost half of his decree.
DECREE ISSUED BY DARIUS IN FURTHERANCE OF THE DECREE OF CYRUS. OBEDIENCE OF THE PERSIAN OFFICIALS, AND RAPID COMPLETION OF THE TEMPLE (Ezra 6:6-15). 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 (Ezra 4:11-15). 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 (Ezra 6:10). His decree is not a mere formal and colourless document, but breathes a reverential spirit, and shows him at least as true a servant of Jehovah as Cyrus.
As the trumpet had given no uncertain note, the Persian officials, Tatnai and Shetharboznai, whatever their wishes may have been, had no choice as to their line of action. The king's word was law; and his favour, 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 (Ezra 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 (Haggai 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 Kings 6:37, 1 Kings 6:38).
Now therefore, Tatnai. It is hardly to be supposed that Darius was as abrupt as this. Apparently the author has not thought it necessary to put on record the whole royal letter; but only the most essential parts of it—the recitation of the decree of Cyrus, and the further decree of Darius himself. The address of the letter, the opening words, and the passage by which the two main portions were linked together, are either omitted or greatly abbreviated. Be ye far from thence. Keep away from the Jews—do not go near them to trouble them.
Moreover, I make a decree. Literally, "By me too is a decree made." The decree of Cyrus is not enough. I add to it, and require you
(1) to pay the wages of the workmen employed out of the royal revenue, and
(2) to supply the temple perpetually with all that is needed for the regular sacrifices (see Ezra 6:9). What ye shall do to the elders. Not, "Lest ye do anything to the elders" (LXX.); much less, "What must be done by the elders" (Vulg.); but, as in the A. V; "What ye shall do to them"—how ye shall act towards them. Of the tribute beyond the river forthwith expences be given to these men. The Persian satraps had to collect from their provinces a certain fixed sum as the royal tribute, and had to remit this sum annually to the court. Darius orders that the expenses of the men employed on the temple shall be paid by the satrap of Syria out of the royal tribute of his province, and only the balance remitted. Thus no additional burthen was laid upon the taxpayers.
Both young bullocks, and rams, and lambs. These were the chief sacrificial animals of the Jews—a lamb being required every morning and evening, two more on the sabbath, seven at each of the great feasts and at the beginning of each mouth, and fourteen on every day during the feast of tabernacles, altogether more than a thousand in the course of the year; and rams and bullocks being joined with the lambs on the more solemn occasions. The only other ordinary sacrificial animal was "a kid of the goats." Wheat, salt, wine, and oil were needed for the "meat offerings" by which every burnt offering was accompanied (Exodus 29:40, Exodus 29:41; Le Exodus 2:13, etc.). Let it be given them day by day. Since sacrifice was offered every day.
That they may offer sacrifices of sweet savours. Either incense, as in Daniel 2:46, or "sacrifices that are pleasing and acceptable" (see Genesis 8:21; Numbers 28:2). And pray for the life of the king. The Jews have always maintained the practice of praying for the civil ruler of any country in which they have had their abode. Jeremiah s exhortation to "seek the peace" of Babylon (Numbers 29:7) was understood in this way, and the tradition has been handed down even to the present day. Under monarchs so favour-able to them as the Achaemenian Persians the duty would certainly not have been neglected. And of his sons. In Persia "the royal house" was the special object of regard. Individual kings must die, but the house would go on (see the speech of Artemisia to Xerxes in 'Herod.,' 8.102; and compare the references to the "gods of the royal house" in the Inscriptions). Kings took special care of their sons. Thus Cyrus sent Cambyses back to Persia when he was about to attack the Massagetae ('Herod.,' 1.208), and Xerxes gave several of his sons into the charge of Artemisia, to convey them by ship to Asia, while he himself took the long and perilous journey by land (ibid. 8.103).
Whoever shall alter this word. Rather, "this edict." To alter the terms of a royal decree would in any country be a heinous offence. In Persia, where the monarch was absolute, and where decrees were regarded as "altering not" (Daniel 6:8, Daniel 6:12), it was a crime of the deepest dye. Hence the severity of the punishment threatened. The punishment has been explained as crucifixion, impalement, and "whipping at a post;" but there seems to be no real doubt that crucifixion is intended. Great criminals were almost always crucified by the Persians. Let his house be made a dunghill Some render "be confiscated," but wrongly. The best Hebraists agree with our translators.
The practice of concluding important documents with maledictions was common to the Persians, with the Assyrians, Babylonians, and others.
HOMILETICS
Opposition silenced.
The letter of Tatnai and his companions to Darius, the contents of which are given us in Ezra 5:7-15, seems to have led to some disappointment at first speaking, i.e; from the point of view of the Jews. The search recommended, it is true, was duly decreed and instituted; and that, so far as appears, without any delay or reluctance. But the important document sought for was not forthcoming immediately. On the contrary, in that "house of the rolls, where the treasures were laid up in Babylon," and where "search was made" in the first instance, as being apparently the most likely place in which to find a copy of such an edict, no such copy was found at all. This would be trying news for those at Jerusalem; till followed up, as it afterwards was, by intelligence of a more cheering kind; viz; that further search in another place (Achmetha or Ecbatana) had discovered the decree in question, and had led afterwards, on the part of Darius, to a further imperial decree on the very same subject. What were these two decrees found to say? The rest of this passage tells us. We shall find the contents of the first, as rehearsed here by Darius, exceedingly encouraging to the Jews. We shall find those of the second more encouraging still.
I. THE FORMER DECREE. This, when at last found, was found to be in everything as before described by the Jews. King Darius expressly acknowledges this in his public reply to the Syrian governor.
1. With reference to date. The decree in question had been issued by Cyrus in his "first year" (Ezra 5:3), as reported.
2. With reference to the "house." Darius had found that decree to be beyond question "a decree concerning the house of God at Jerusalem." Note also, on this point,
(a) how express its purport had been. "Let the house be builded, as a place where they may offer sacrifice." Also,
(b) how precise its directions. Let this building have adequate, i.e. weight-carrying, foundations; and together with these, proper proportions, viz; of more than the former width, all included, and not less than half the old height (see Wordsworth, in loc.); and, finally, suitable style, viz; four stories in height, three of stone, and one of new wood (Ezra 5:3, Ezra 5:4). Also
(c) how complete its provisions. Whatever the necessary "expenses," they were to be "given out of the king's house" (Ezra 5:4). In a word, could Cyrus have shown greater zeal and anxiety as to the erection of this house unless he had stepped out of his proper province, and sought to build it himself? So, again, with reference (3) to the sacred vessels. The restoration of these by Cyrus had been justly made a great additional point in the defence of the Jews (Ezra 5:14, etc.). Darius next (Ezra 5:5) virtually acknowledges that here also their statements had been fully confirmed by this decree of Cyrus. These very vessels which they had spoken of were found exactly described there (Ezra 5:5). Their material, their original use, the place they had left, the man who had taken them, the place they were taken to, were all mentioned by name. Also, as to the alleged order for their restoration, things were equally plain. Let them, first, be given up or "restored;" let them "go," next (margin), to the temple at Jerusalem; let them be deposited there where they were before, each in its proper "place" in God's "house." Could Cyrus, here again, have said more? Could he have shown greater zeal and anxiety as to the restoration of these vessels unless he had carried them himself to Mount Zion? All this Darius here acknowledges in briefly reciting the contents of that decree of Cyrus as a kind of preamble to his own. "I have found the decree you have spoken of; and I have found it all you have said."
II. THE PRESENT DECREE. What did this satisfactory "preamble "lead to? To a direct enactment which, if possible, was still more satisfactory.
1. As to its matter. This was all that the Jews could wish for. It was so
(a) negatively. Tatnai and his fellow officials were neither to approach the place in a hostile spirit, or interfere with the effort, or hinder the men (Ezra 5:6, Ezra 5:7). "Whatever you do, do nothing hostile. This, of all things, is the very first." It was so
(b) positively. If you want to know what "ye shall do" (begin. of Ezra 5:8), I will tell you. Ye shall help these men with money as to "building this house," at my expense and out of the "tribute" now in your hands; ye shall do so at once ("forthwith"), and so long as they need (so some the last clause of Ezra 5:8). Also ye shall help them in kind as to using this house, providing them cheerfully with all they require of every description for offering their appointed sacrifices; and doing so, be it also observed, according to their own account of their requirements, and that "day by day without fail" (Ezra 5:9). In a word, let everything be as they wish. The enactment was equally satisfactory
(2) as to its spirit. For example, it evinced
(a) much respect for the Jewish religion. How signal a mark of such respect such a public request as that we find in Ezra 5:10 so mighty a king thus openly asking those humble believers for an interest in their prayers!
(b) Much sympathy with the Jews themselves. Whatever we may think of the king's feelings towards his enemies, as shown in Ezra 5:11 in his reference to the barbarous punishment of crucifixion (so Ges. and Bertheau; see Wordsworth), that verse at least shows how thoroughly he felt with his Jewish subjects at Jerusalem on the project so near to their hearts. He counted any one who should oppose that as amongst the worst enemies of himself. Also
(c) much personal confidence in their God. If any enemies to this project should appear, or hereafter arise, whom the king's hand could not reach, he hereby openly invokes against them the God of the Jews (Ezra 5:12). May the God who has placed his Name in that house at Jerusalem himself protect it from all such. It is with this prayer he concludes. What was left to the Jewish builders except to add their "Amen"? In the letter thus analysed by us, we see—
1. The influence of good example. "The evil that men do lives after them." So, sometimes, does the good (Proverbs 10:7). See the effect here, on the decisions of Darius, of the previous decisions of Cyrus. £ Is not the whole appeal of Hebrews 11:1-58. an appeal, in fact, to influence of this kind? "By faith" the many illustrious "elders" there mentioned "obtained a good report;" i.e. were justified before God. To this truth they are "witnesses" (Hebrews 12:1). Let us try the same plan. Every man adds to that "cloud"—to its size, to its splendour, to its influence—who seeks and finds salvation in a similar way.
2. The importance of written records. What hope would there have been for the Jews, humanly speaking, if there had been no written document in this case to appeal to, but only the recollection of certain scattered survivors as to some proclamation of former days? or only the report of what some of these survivors had said in their time? How, indeed, could the good example of Cyrus have told on Darius except by the channel of communication provided in his written decree? We can hardly be too thankful for the Scriptures of truth (see 2 Peter 1:15; also the constant "it is written" of Luke 4:4, Luke 4:8, etc.).
3. The wisdom of waiting upon God. Often, as in this case, the "vision" may seem to "tarry" at first. But "at the end it shall speak, and not lie" (Habbakuk Hebrews 2:3). Rather, as in the present instance again, the answer may only have grown riper meanwhile. This applies to difficulties connected with God's providential dealings, whether with communities or individual souls. Also to difficulties connected with Scripture itself. A first search, as in this instance, like the first or second interpositions of Moses on behalf of Israel, may only seem to make matters worse (Exodus 2:11-2; Exodus 5:20-2). But how more than satisfactory, how glorious, how triumphant the end! "God is his own interpreter, and he will make it plain!"
4. The thoroughness of God's work. "The time to favour Zion, yea, the set time, is come" (see Psalms 102:13, a psalm written not improbably not far from this date). See how it pleases God to speak for her, that being the case. With what fulness of provision, with what minuteness of detail, with what tenderness of consideration—by the voice of the living, by the influence of the dead. The Persian king is made to speak as though almost an Israelite himself. At any rate, if he had been, he could scarcely have displayed greater knowledge of the Jewish worship, greater familiarity with their creed (comp; further, Hebrews 11:9 with Exodus 29:40; Le Exodus 2:13; Ezra 3:3, and the previous notes on that verse, and begin, of Ezra 3:12 with Deu 12:11; 1 Kings 8:29, etc.). Even so is it with all those who put themselves into the way of favour by coming under the ample conditions of the covenant of the gospel. They will find it, indeed, as David speaks (2 Samuel 23:5), "ordered in all things and sure." There is nothing really needed, nothing really desirable, however arduous, however insignificant, which it has not already thought of, specified, and secured (Psalms 37:23; Matthew 10:30; Romans 8:28; Philippians 4:19; Colossians 2:10).
HOMILIES BY J.A. MACDONALD
The decree of Cyrus.
In the letter of Tatnai to Darius he advised that search should be made to ascertain whether there existed any decree of Cyrus authorising the building of the temple at Jerusalem. Search was accordingly made, and the roll recovered. The decree may be viewed as consisting of three parts:—
I. THE AUTHENTICATION.
1. The author's signature. "Cyrus the king."
(1) This name calls to mind the remarkable prophecies of Isaiah, in which, a century before his time, he was surnamed (see Isaiah 44:28; Isaiah 45:1, Isaiah 45:13).
(2) The same God that inspired the prophecy found means to bring it under the notice of the king. Cyrus accordingly accepted the Divine commission (2 Chronicles 36:23; Ezra 1:2, Ezra 1:3). Lesson—We should trust that providence which rules all rulers.
2. The date of the document. "In the first year of Cyrus."
(1) This date, b.c. 536, recalls the prophecy of Jeremiah, which assigned seventy years for the duration of the captivity. These were now completed.
(2) This prophecy also seems to have been brought under the notice of Cyrus (2 Chronicles 36:22; Ezra 1:1).
Lesson
(a) Let us see the hand of God in everything.
(b) Nothing is too trivial to be mentioned in prayer.
3. The place of its custody
(1) Tatnai specified "the king's treasure house at Babylon"(Ezra 5:17). Probably because the decree may have been signed there. Search was made accordingly at that treasure house in the royal library, but the document was not found. The malignity of the Apharsachites would now be gratified.
(2) Further search was made at Achmetha, "in the palace that is in the province of the Medes." Here the roll was recovered. Note—
(a) God watches over the true.
(b) The triumphing of the wicked is transient.
II. THE MATTER "CONCERNING THE HOUSE OF GOD AT JERUSALEM."
1. "Let the house be builded."
(1) At Jerusalem. The place which God chose to put his name there (see 1 Kings 8:29; 2 Chronicles 7:12; Psalms 78:67, Psalms 78:68; Psalms 87:1, Psalms 87:2). God favoured particular places for his worship.
1. To serve typical purposes.
2. To keep his people from mingling with idolaters. Note—In this spiritual dispensation these reasons no longer obtain (see John 4:20-43).
(2) "Where they offered sacrifices." Levitical sacrifices were restricted to the temple because the Shechinah and sacred fire were there; and this ordinance kept the people from sacrificing on high places with idolaters. For this latter reason, though the Shechinah and fire were absent from the second temple, still the ancient place of sacrificing is respected. Lesson—Every species of idolatry should be scrupulously avoided.
2. The manner in which it was to be done.
(1) "Let the foundations be strongly laid." These typified Christ, upon whom the fabric of his Church is built (see Matthew 16:16-40; 1 Corinthians 3:11; Ephesians 2:20-49). Note—We may confidently rest on him the whole weight of our eternal interests.
(2) "The height thereof threescore cubits, and the breadth thereof threescore cubits." This differed from Solomon's temple, first, in that it was larger; and secondly, in that it was square. Solomon's temple was thirty cubits high and sixty broad. The New Jerusalem also is foursquare (see Revelation 21:16). The cube was by the ancients regarded as a figure of perfection and universality, and, in the typical temple, may anticipate these qualities of the heavenly state of the Church.
(3) "Three rows of great stones, and a row of new timber" (see Ezra 5:8). The timber seems to have been laid upon every third course of stones. Note—This timber built in amongst the stones would facilitate that destruction of the temple by fire described by Josephus.
3. How the cost was to be defrayed.
(1) "Let the expenses be given out of the king's house" (see Ezra 3:7). Note—The hearts of princes are in God's hands. Prayer should be made to him rather than recourse be had to precarious expedients for raising funds for his work.
(2) The royal bounty was not such as to preclude the necessity for contributions from the people of God (see Ezra 1:3, Ezra 1:4; Ezra 2:68, Ezra 2:69). Note—There is valuable moral education in liberality.
III. THE MATTER CONCERNING THE SACRED VESSELS.
1. Vessels of the metals.
(1) These were taken as figures of the servants of God (see Romans 9:21-45; 2 Timothy 2:20, 2 Timothy 2:21).
(2) "Of gold and silver." Showing the preciousness of the saints (see Psalms 49:7, Psalms 49:8; Mat 16:26; 1 Peter 1:18, 1 Peter 1:19).
2. Removed by Nebuchadnezzar.
(1) Taken from the temple. The sin of the people was the cause. The removal of the vessels was therefore a sign to them of their apostasy.
(2) Taken to Babylon. Type of the confusion of the world. Placed there in the temple of his god (see Ezra 1:7, Ezra 1:8; Ezra 5:14). Thence taken out only to make sport for the licentious (see Daniel 5:2-27). What a graphic figure of the condition of the backslider!
3. Now to be restored.
(1) "Brought back again to the temple." Sign of the hope a backslider may cherish in the mercy of God.
(2) Restored "every one to his place," i.e. every one that was restored. Many things were wanting in the second temple, and some of the vessels may have been lost. Backsliders must not presume upon an infallible final perseverance of the saints.—J.A.M.
HOMILIES BY J.S. EXELL
Some useful things.
I. THE UTILITY OF HISTORY. "And there was found at Achmetha, in the palace that is in the province of the Medes, a roll, and therein was a record thus written" (Ezra 6:2).
1. Its permanence. The "roll" contained the records of past ages. The memory of man could not retain these events. History preserves them. It would be a pity for the nation and Church to let die the events that have made them what they are; history gives permanence and solemnity to life. Cyrus and his edict lived before those who made search into the old records; history causes dead men to live.
2. Its continuity. The roll linked the times of Cyrus with the times of Darius; showed the continuity of human life. There is no interruption in the plan of the world's life; it runs on from one reign to another. There is no interruption in the making of history; it is made by .great edicts, as also by common deeds. It show-s the succession of labour: one man issues an edict to commence a temple, another issues an edict to complete it.
3. Its publicity. In the days of Darius the historical records were written and hidden away in the royal treasure-house; now they are printed and widely circulated; hence history is more influential than ever.
4. Its interest.
5. Its admonition. Darius will soon be as Cyrus, only a figure in history; men soon pass from the actual to the historical. Life continues but for a little (Psalms 39:4).
II. THE FORCE OF EXAMPLE (Ezra 6:8). Darius is inspired by the example of Cyrus to issue a decree for the aid of the Jews in their great enterprise.
1. The force of example surviving the flight of time. Cyrus has long been dead; but his edict has power to animate the heart of Darius. The influence of example never dies.
2. The force of example morally beneficial in its influence. The edict of the dead king inspires a new edict of help for Israel. Let us try to leave the influence of good deeds behind us; thus we may help to build temples our hands can never touch.
III. THE WORTH OF SUPERIOR STATION (Ezra 6:6). Darius commanded Tatnai to let the Jews build in peace. It is the work and worth of superior official power to restrain and to keep inferior men in their right place and to their right duty; to see that they hinder not the great moral enterprises of society.
IV. THE SPIRITUAL USE OF MONEY (Ezra 6:8, Ezra 6:9). The king decreed that his tribute should be given to Israel to aid in completing the temple. Money realises its highest meaning in the service of God.—E.
HOMILIES BY J.A. MACDONALD
The decree of Darius.
The full document containing the decree or decrees of Darius occupies the first thirteen verses of this chapter. The former portion of it is principally taken up with a recital of the decree of Cyrus, published seventeen years earlier. This has been considered under a distinct heading. The remaining portion of the document may be viewed as in three parts:—
I. THE INSTRUCTION FOUNDED UPON THE DECREE OF CYRUS (Ezra 6:6, Ezra 6:7).
1. The instruction is intrinsically good.
(1) Do not hinder the work of God.
(2) Do not molest those who are engaged in it.
Good men would receive it gladly. The work of God is their work. Those engaged in it their fellows.
2. But to the wicked it is mortifying.
(1) Not to all equally so. The governor, Tatnai, did not commit himself to the opposition in the spirit of bitterness. Therefore to him the turn of events might not be mortifying.
(2) But to the Apharsachites it would be intensely so. Their opposition was malicious (see Ezra 4:1-15.). Therefore the frustration of their purposes would sting them to the quick. Lesson—Never do anything that may involve humiliation. Reflection—What an agony of mortification there will be in the vanquished insolence of the lost!
II. THE REQUISITION MADE BY DARIUS (Ezra 6:8-15).
1. That from the king's revenue from beyond the river expenses be given to the builders of God's house.
(1) Not from the kingdom in general, but from that portion whence the opposition came. What a public defeat! Yet not so public as that of the enemies of Christ before an assembled universe in the great day of judgment.
(2) The leaders of the opposition are the very persons required to raise and make these payments. What a retribution! Eye for eye; tooth for tooth.
2. That all they required for sacrifice and offering should be supplied.
(1) For burnt offerings "young bullocks and rams and lambs."
(2) For meat and drink offerings "wheat, salt, oil, and wine." In the service of God there is nourishment and refreshment (see John 4:34; John 6:27, John 6:55).
(3) These, "according to the appointment of the priests, to be given day by day without fail." We need the continual efficacy of the sacrifice of Calvary. We need a daily supply of spiritual as well as natural food.
3. Their patriotism and loyalty concerned in carrying out this.
(1) Patriotism. To avert the anger of the God of heaven. To conciliate his favour. The blessing of God is essential to the prosperity of a nation (Job 12:16-18; Psalms 75:6, Psalms 75:7; Daniel 2:21).
(2) Loyalty. To ensure his blessing upon the king and his sons (see 1 Kings 11:11; 1 Kings 13:33, 1 Kings 13:34).
III. THE MALEDICTION DENOUNCED UPON THOSE WHO MAY FAIL TO FULFIL THE REQUISITION (Ezra 6:11, Ezra 6:12).
1. Civil penalties.
(1) His house to be demolished. Infliction not only upon his person, but also on his family.
(2) The timber of it to be made into a cross or gibbet for his crucifixion or destruction. Thus held up to public execration (see Deuteronomy 21:22, Deuteronomy 21:23).
(3) The place of his house to be made a dunghill. That his very memory might be abhorrent to men.
2. The vengeance of heaven imprecated.
(1) Civil penalties are for the breach of the royal decree; the vengeance of heaven for "putting their hand" to injure the "house of God" (see Joshua 6:26; 1 Samuel 14:24).
(2) This vengeance imprecated upon "kings;" may refer to deputies, and particularly to Tatnai and Shethar-boznai.
(3) It is also called down upon the "people." Those "of the land" particularly intended. Query—Does not this suggest a belief in a future state; for if the civil penalties are to the death, what more can there he else? Let us "fear him who can destroy both soul and body in hell."—J.A.M.