Ezra 6:1-12 - Homiletics

Opposition silenced.

The letter of Tatnai and his companions to Darius, the contents of which are given us in Ezra 5:7-17 , 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

(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 11:1-40 . 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 2:11-15 ; Exodus 5:20-23 ). 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 Deuteronomy 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 ).