Ezra 6:13-22 - Homiletics

The work completed.

These words form the conclusion of the first and longest portion of this scriptural Book of Ezra. All the remaining portion of the book is divided off from this in three separate ways. It is so, partly, on the question of time, a gap of something like sixty years intervening between the events mentioned at the close of this sixth chapter and those referred to at the beginning of the seventh. It is also divided off in regard to its method, being not so much, like the former portion, a piece of history, strictly so called, as an interesting extract from the life-story of one particular man. And it is, finally, divided off to some extent on the question of subject, inasmuch as it only touches in a subsidiary and altogether supplemental manner on that which the former portion related at length. The proper record of the work of restoring the temple finishes here. Corresponding to all this is the character of the passage itself. It bears the impress, in every way, of being a winding-up of that record. How the material building was finished: how it was solemnly set apart for its proper service: and how it was first employed in that service; these are the only particulars now requiring to be described. These, we shall find, are accordingly described to us here.

I. THE BUILDING FINISHED . This was done, as we gather—

1. Without delay. There was no delay on the part of Tatnai, etc. in making known the edict of Darius, or in complying with its injunctions. The language was very plain; its tone very urgent; its results, therefore, very prompt. As "the king had sent, so they did speedily" (verse 13). On the other hand, there was just as little delay on the part of the Jews. The king's decree and the prophet's message (verse 14) together were like wings to their work. They "built," and "prospered," and "finished" (verses 14, 15), so we are told. It would almost seem, indeed, as though from the time of the arrival of this decree of Darius (probably in the fourth year of his reign; see Wordsworth on verse 14, and compare dates in Ezra 4:24 ; Haggai 1:1 ; Zechariah 1:1 , etc; in connection with time required for sending to Darius, for search, for sending reply, and so on), the Jews looked upon the completion of the temple as a mere question of time, and so at last regarded their condition of captivity as being practically at an end (see Zechariah 7:1-3 ). The very "headstone" ( Zechariah 4:7 ) of the building was now within sight.

2. Without defect. As God himself wished it to be, "according to the commandment of the God of Israel" (verse 14), so the building was "finished." That was the main point, of course. But it was not the only point to be marked. We are also to observe that it was "finished" as Cyrus and Darius had given "commandment.'' Artaxerxes, it is true, long afterwards, did not a little, in a supplementary manner, for the beauty of this house; and, therefore, it is proper that he should be mentioned here in this "commemoration of benefactors." But all that was essentially necessary had not only been fully specified in the decrees of his two predecessors, but had also been fully carried out during the reign of the second. Soon after the beginning of the last month in the sixth year of Darius "this house was finished;" finished as God had intended; finished as he had caused his servants, the kings of Persia, to decree; finished as his own people had been taught to expect. The last stone had been placed; the last test had been applied; all was ready for use (see prophecies in Zechariah 4:7-10 ).

II. THE BUILDING SET APART . All was ready for use as to construction. To make it equally ready for use as to condition, it must be solemnly handed over, as it were, to God's keeping and service. We are next told, therefore, how this was done. Namely—

1. With proper " joy. " This to be noted first because required first. God can only accept and bless that which is offered with joy ( Exodus 25:2 ; 2 Corinthians 9:7 ). Comp. also the joy of David and Israel in offering for the erection of the first temple ( 1 Chronicles 29:9 ), and that of Solomon and all Israel at its dedication. Equally universal, and possibly, on the principle of Luke 15:6 , Luke 15:9 , Luke 15:24 , Luke 15:32 , even deeper, was the joy of these "children of the captivity" at this dedication of the second house.

2. With proper humility. That which they were now offering to God had been first given to them by himself ( 1 Chronicles 29:14 , 1 Chronicles 29:15 ); and could not, in reality, in any way make any addition to his glory ( Psalms 16:2 ; Psalms 50:9-12 ; Luke 17:10 ); and was utterly inadequate, in fact, for his use ( 1 Kings 8:27 ; Acts 7:48 , Acts 7:49 ). Not only so, as coming from such as they were (see Isaiah 6:5 ), it was altogether unfit (as it was)for his service, and required, in consequence, in order to make it so, like themselves, to be "purged." In open acknowledgment of these various truths, by way of thank-offering for his many bounties, by way of adoration of his infinite majesty, by way of appointed propitiation for their own unworthiness, they accompany their offering of this building by the other bleeding offerings here enumerated ( Luke 15:17 ). Observe especially the number of victims—two lambs for every ram, two rams for every bullock; the less the value, the greater the number, as is natural in true thank offerings. Also, in regard to the sin offering, one victim to every tribe; partly, it would seem, in believing reference to that covenant promise of God which was given to the twelve tribes as a whole ( 1 Kings 18:31 ; Acts 26:6 , Acts 26:7 ), and partly in order that the humiliation for sin therein involved might be of a truly national kind. All Israel were understood to confess their sins on the heads of those goats.

3. With proper care. It was not much they could offer, but it should be the best in their power. Because God was indulgent, and willing to accept, for his covenant's sake, what was in itself imperfect and unworthy, they would not therefore be negligent. Rather, they would seek to order everything exactly as he had prescribed, so far as lay in their power. Not merely the house, but the household (Matthew Henry), the "priests" and the "Levites," who should attend to the building and its services, were solemnly then set apart. And all in the way in which God himself had directed his servant Moses to specify and record. All were dedicated, in short, to God's service according to God' s way.

III. THE BUILDING IN USE . Why did it please God, notwithstanding Acts 7:48-50 , to have such a house among men? Partly to help in separating and consolidating his Israel (see Exodus 23:17 ; Psalms 122:4 , etc.). In the new circumstances of Israel (see earlier outline) this more needful than ever. Would this restored house, now at last completed and consecrated, answer this end? This first recorded use of it answers this question; and seems, in short, to be recorded with this object in view. What a strong spirit of separation is found in these verses (19-22)throughout.

1. Separation from other nations— the very feast observed, that of the passover, being a commemoration of the most conspicuous separation ever made between Israel and the nations ( Exodus 12:26 , Exodus 12:27 , also 45, 47).

2. Separation from ceremonial uncleanness— even the priests being superseded on this occasion by the Levites, in the matter of killing the passover lambs for all, as not being so universally "pure" (see Rawlinson on Acts 7:20 , who translates, "And the priests were purified, and the Levites as one man were all of them pure").

3. Separation from false brethren —no other persons being allowed to join with the returned children of the captivity in celebrating this feast, except those, whether "proselytes from the heathen" or "Israelites" never captive at all, who "had separated themselves unto" these others "from the filthiness of the heathen of the land, to seek the Lord God of Israel." The description is almost scientific in its accuracy and precision. Separated from the heathen; from their "filthiness" too. Separated unto Israel; to seek Israel's God.

4. Separated with joy. To find themselves once again with a house of their own; to think of all that God had done for them in providing them with such a house, even bringing them help from that very Assyrian land which had formerly been their destruction ( Isaiah 3:2 , etc.); and so now at last, once again, to feel themselves openly and fully a "peculiar people" to the Lord their God, was a very great joy. Nor was this joy at all lessened, but rather increased, by the nature of the feast they were keeping, involving, as it did, not only separation from the heathen (see above), but also as the "feast of unleavened bread" ( Acts 7:22 ), separation from inward sin ( Exodus 12:8 , Exodus 12:15 , Exodus 12:18-20 ; 1 Corinthians 5:7 , 1 Corinthians 5:8 ). So great a delight, as well as clear a duty, did they feel their present separation to Jehovah. And so thoroughly did this their first use of their just-restored house suit the character of that house ( Psalms 93:5 ). How forcibly all this instructs us—

1. As to the real nature of God ' s purposes. Looking back on all these six chapters of Ezra, we see one object in view, viz; the restoration of God's house. Looking on the house now at length completed, we see, however, that even its erection was only a means to an end, viz; the sanctification of God's people. So even of that spiritual temple, the body of Christ ( John 17:19 ; Hebrews 10:10 ). So of the Sabbath as "made for man" ( Mark 2:27 ). So of all trials and affliction ( Hebrews 12:10 ). So of the whole Christian calling ( 1 Peter 2:9 ), and the whole work of redemption ( Titus 2:11-14 ). Does not the very expression indeed, "the means of grace," teach us as much? Unless these means do really minister grace to believers, they fail of their end.

2. As to the true wisdom of God ' s people , viz; to seek for the full realisation of these gracious purposes in themselves. Even in being definitely in the way of their realisation there is much joy, but some sorrow as well (see above, Ezra 3:12 , Ezra 3:13 ). But we read of no such sorrow mingled with joy now that the completion and dedication of the house has been consummated by a similar dedication of the people themselves. Even "unleavened bread" and "bitter herbs" in that case are eaten with "joy." What, indeed, is more natural if we come to consider? "Without holiness no man shall see God" ( Hebrews 12:14 ). Nor can any man see true happiness without seeing God ( Psalms 16:11 ; Psalms 17:15 ; 1 John 3:2 ; Revelation 22:4 ). Even as our Lord himself has summed up the argument in Matthew 5:8 . The nearer to God's image, through the help of his Spirit and for the sake of his Son, the nearer to his bliss. We may almost describe the whole Christian creed as practically summed up in these words.