What number verse is Ezra 5:14 in the Bible?

Ezra 5:14 is the 12,149th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Ezra 5:14 sits at position 12,149.

5:135:13 5:155:15

Ezra 5:14

“Tatnai's Report to King Darius”· Ezra 5:6–17Read in context

King James Version

And the vessels also of gold and silver of the house of God, which Nebuchadnezzar took out of the temple that was in Jerusalem, and brought them into the temple of Babylon, those did Cyrus the king take out of the temple of Babylon, and they were delivered unto one, whose name was Sheshbazzar, whom he had made governor;

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KJV (with Strong's)

And the vessels ^H3984 also ^H638 of ^H1768 gold ^H1722 and silver ^H3702 of the house ^H1005 of God ^H426, which Nebuchadnezzar ^H5020 took ^H5312 out of ^H4481 the temple ^H1965 that was in Jerusalem ^H3390, and brought ^H2987 them into the temple ^H1965 of Babylon ^H895, those ^H1994 did Cyrus ^H3567 the king ^H4430 take ^H5312 out of ^H4481 the temple ^H1965 of Babylon ^H895, and they were delivered ^H3052 unto one, whose name ^H8036 was Sheshbazzar ^H8340, whom he had made ^H7761 governor ^H6347;

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Complete Jewish Bible

Moreover, the gold and silver articles belonging to the house of God, which N'vukhadnetzar had removed from the temple in Yerushalayim and brought to the temple of Bavel, Koresh the king took out of the temple in Bavel; they were turned over to a man named Sheshbatzar, whom he had appointed governor.

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Berean Standard Bible

He also removed from the temple of Babylon the gold and silver articles belonging to the house of God, which Nebuchadnezzar had taken and carried there from the temple in Jerusalem. King Cyrus gave these articles to a man named Sheshbazzar, whom he appointed governor

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American Standard Version

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 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;

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World English Bible Messianic

The gold and silver vessels also of God’s house, which Nebuchadnezzar took out of the temple that was in Jerusalem, and brought into the temple of Babylon, those Cyrus the king took out of the temple of Babylon, and they were delivered to one whose name was Sheshbazzar, whom he had made governor;

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Geneva Bible (1599)

And the vessels of golde and siluer of the house of God, which Nebuchadnezzar tooke out of the Temple, that was in Ierusalem, and brought them into the Temple of Babel, those did Cyrus the king take out of the Temple of Babel, and they gaue them vnto one Sheshbazzar by his name, whome he had made captaine.

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Young's Literal Translation

and also, the vessels of the house of God, of gold and silver, that Nebuchadnezzar had taken forth out of the temple that is in Jerusalem, and brought them to the temple of Babylon, them hath Cyrus the king brought forth out of the temple of Babylon, and they have been given to one , Sheshbazzar is his name, whom he made governor,

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ภาษาไทย · ThaiKJV

และเครื่องใช้ทองคำและเงินของพระนิเวศของพระเจ้า ซึ่งเนบูคัดเนสซาร์ได้ทรงกวาดไปจากพระวิหารซึ่งอยู่ในเยรูซาเล็มนั้น และทรงนำไปยังวิหารของบาบิโลน สิ่งเหล่านี้กษัตริย์ไซรัสทรงนำออกมาจากวิหารของบาบิโลน และทรงมอบไว้กับคนหนึ่งชื่อเชชบัสซาร์ ผู้ซึ่งพระองค์ทรงตั้งให้เป็นผู้ว่าราชการเมือง

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Translation

Cross-References

เอสรา ๖:๕
และเครื่องใช้ทองคำและเงินของพระนิเวศแห่งพระเจ้า ซึ่งเนบูคัดเนซาร์ทรงนำออกมาจากพระวิหารที่อยู่ในเยรูซาเล็มนำมาไว้ที่บาบิโลนนั้น ให้คืนเสียและให้นำกลับไปยังพระวิหารซึ่งอยู่ในเยรูซาเล็ม ไว้ตามที่ของสิ่งนั้นๆ ท่านจงเก็บไว้ในพระนิเวศแห่งพระเจ้า'
เยเรมีย์ ๕๒:๑๙
ทั้งอ่าง ถาดรองไฟ และชาม และหม้อขนาดใหญ่ และเชิงเทียน และช้อน และอ่างน้ำ อะไรที่ทำด้วยทองคำ ผู้บังคับบัญชาทหารรักษาพระองค์ก็เอาไปเป็นทองคำ อะไรที่ทำด้วยเงินก็เอาไปเป็นเงิน
ดาเนียล ๕:๒
เมื่อเบลชัสซาร์ทรงลิ้มรสเหล้าองุ่นแล้ว จึงมีพระบัญชาให้นำภาชนะทองคำและเงินซึ่งเนบูคัดเนสซาร์ราชบิดาได้ทรงกวาดมาจากพระวิหารในกรุงเยรูซาเล็ม ออกมาให้กษัตริย์และเจ้านายของพระองค์ ทั้งพระสนมและนางห้ามจะได้ใช้ใส่เหล้าดื่ม
ดาเนียล ๕:๓
เขาทั้งหลายจึงนำภาชนะทองคำซึ่งได้กวาดมาจากพระวิหาร คือพระนิเวศของพระเจ้าในกรุงเยรูซาเล็ม และกษัตริย์และเจ้านายของพระองค์ ทั้งพระสนมและนางห้ามก็ได้ดื่มจากภาชนะเหล่านั้น
เอสรา ๕:๑๖
แล้วเชชบัสซาร์คนนี้ได้มาวางรากฐานพระนิเวศของพระเจ้าซึ่งอยู่ในเยรูซาเล็ม และตั้งแต่เวลานั้นจนบัดนี้ก็กำลังสร้างอยู่และยังไม่สำเร็จ'
ฮักกัย ๒:๒๑
"จงพูดกับเศรุบบาเบลผู้ว่าราชการเมืองยูดาห์ว่า เราจะเขย่าท้องฟ้าและโลก
เอสรา ๗:๒๗
สาธุการแด่พระเยโฮวาห์พระเจ้าแห่งบรรพบุรุษของเรา ผู้ทรงดลพระทัยของกษัตริย์ ให้เสริมความงามแก่พระนิเวศของพระเยโฮวาห์ซึ่งอยู่ในเยรูซาเล็ม

Study this verse

Summary

Ezra 5:14 serves as a pivotal historical and theological anchor within the narrative of Israel's post-exilic restoration, meticulously detailing King Cyrus's profound act of returning the sacred gold and silver vessels belonging to the house of God. These were the very items that King Nebuchadnezzar of Babylon had plundered from the temple in Jerusalem and subsequently brought into his own pagan temple in Babylon. This verse powerfully underscores the divine orchestration of historical events, revealing how Cyrus, a pagan monarch, was supernaturally moved to restore these holy objects to Sheshbazzar, the appointed governor, thereby initiating the physical and spiritual rebuilding of God's house in Jerusalem and symbolizing the tangible commencement of Israel's promised restoration after decades of exile.

Context

Literary Context

This verse is strategically placed within a crucial turning point in the book of Ezra, following a period of significant opposition that had led to the cessation of temple reconstruction (as detailed in Ezra 4:24). The narrative in Ezra 5:1-2 describes the renewed impetus for rebuilding, spurred by the prophetic ministries of Haggai and Zechariah. The immediate preceding verses (Ezra 5:11-13) recount the Jewish elders' assertive defense to Tattenai, the Persian governor of Trans-Euphrates, where they justify their rebuilding efforts by appealing to Cyrus's original decree. Ezra 5:14 then provides the specific, tangible evidence of this decree: the return of the sacred temple vessels. This detail not only reinforces the legitimacy of the rebuilding project in the eyes of the Persian authorities but also serves as concrete proof of God's faithfulness, linking the current work directly to the initial, divinely-inspired decree of Cyrus and the tangible signs of His restoration.

Historical & Cultural Context

The backdrop for Ezra 5:14 is the monumental geopolitical shift from Babylonian to Persian supremacy. Following Babylon's conquest of Jerusalem in 586 BC, King Nebuchadnezzar systematically plundered the temple, carrying its sacred vessels to Babylon. This act was a common practice among victorious empires, serving as a powerful demonstration of dominance and often involving the incorporation of conquered deities or their cultic objects into the conqueror's pantheon, symbolizing the subjugation of the defeated god. However, Cyrus the Great, upon conquering Babylon in 539 BC, implemented a radically different policy of repatriation, allowing exiled peoples to return to their homelands and rebuild their temples. This unprecedented policy, famously documented in the Cyrus Cylinder, was a strategic approach to maintaining stability within his vast empire, but from a biblical perspective, it was undeniably the sovereign hand of God at work. The act of returning the vessels was not merely an administrative detail but a profound symbolic gesture, acknowledging the legitimacy of the Jewish God and His worship, and reversing the humiliation inflicted by Nebuchadnezzar.

Key Themes

Ezra 5:14 powerfully contributes to several overarching themes within the book of Ezra and the broader biblical narrative. Foremost is the theme of Divine Sovereignty, demonstrating God's absolute control over human history and His ability to use even pagan rulers like Cyrus to accomplish His redemptive purposes, fulfilling ancient prophecies concerning His chosen people (e.g., Isaiah 44:28). The return of the vessels also profoundly emphasizes Restoration and Renewal, signifying not just the physical rebuilding of the temple but the spiritual re-establishment of God's people after decades of exile, echoing the broader biblical promise of a new covenant and a renewed relationship with God (e.g., Jeremiah 29:10-14). Furthermore, the verse highlights the Sanctity of Sacred Objects and Worship, underscoring that despite their temporary desecration and removal, the vessels dedicated to God remained holy in His sight, awaiting their rightful place in His house. This principle is foundational to the proper worship of Yahweh and signifies God's enduring covenant faithfulness, even through periods of national judgment and exile.

Exposition and Analysis

Key Word Analysis

Vessels mâʼn' H3984

This term (H3984) refers to implements, utensils, or articles, often with a specific function. In this context, "vessels of gold and silver of the house of God" specifically denotes the sacred cultic objects used in temple worship (e.g., bowls, basins, censers). Their material (gold and silver) signifies their preciousness, their dedication to divine service, and their inherent holiness. Their removal by Nebuchadnezzar marked the desecration and desolation of the temple, while their return by Cyrus symbolized the reversal of that judgment and the restoration of legitimate worship.

Temple hêykal' H1965

This word (H1965) denotes a large public building, such as a palace or, more specifically here, a temple. The verse mentions the "temple that was in Jerusalem" (God's house) and the "temple of Babylon" (a pagan temple). The movement of the vessels between these two "temples" underscores the profound theological contrast between the true worship of Yahweh and the idolatrous practices of Babylon, highlighting the ultimate triumph of God's sovereignty over pagan deities.

Cyrus Kôwresh' H3567

This name (H3567) refers to Koresh, the Persian king. Cyrus the Great was the founder of the Persian Empire, who conquered Babylon and issued the decree allowing the Jews to return to Jerusalem and rebuild their temple. His name represents the pivotal turning point from exile to restoration, fulfilling prophetic declarations (e.g., Isaiah 45:1). His act of returning the vessels demonstrates his role as God's instrument, even unwittingly, in facilitating the divine plan for His people.

Verse Breakdown

"And the vessels also of gold and silver of the house of God,"

This opening phrase immediately establishes the central subject of the verse: the precious, sacred implements dedicated specifically to the worship of Yahweh in the Jerusalem temple. The emphasis on "gold and silver" highlights their intrinsic value, their divine purpose, and their set-apart nature, distinguishing them as consecrated objects.

"which Nebuchadnezzar took out of the temple that [was] in Jerusalem, and brought them into the temple of Babylon,"

This clause provides the crucial historical background of the vessels' removal. It vividly recalls the traumatic events of Jerusalem's fall to the Babylonian Empire, where Nebuchadnezzar's plunder of the temple was a clear sign of Judah's defeat, the apparent triumph of pagan gods, and God's judgment upon His disobedient people. The transfer of these holy vessels to a pagan temple in Babylon represented a profound act of desecration and an assertion of Babylonian religious and military supremacy.

"those did Cyrus the king take out of the temple of Babylon,"

This marks the dramatic and divinely orchestrated reversal of fortune. Cyrus, the new world ruler, actively retrieves these very vessels from the pagan temple where they had been held captive. This action signifies the end of Babylonian dominance and the beginning of the Persian era's policy of religious tolerance, and, more importantly, the divine initiative to restore Israel's worship and national identity.

"and they were delivered unto [one], whose name [was] Sheshbazzar, whom he had made governor;"

This final clause specifies the recipient of the sacred vessels, Sheshbazzar, who is identified as the governor (or prince) appointed by Cyrus. This transfer of custody was not merely an administrative detail; it was a profoundly symbolic act of commissioning Sheshbazzar to lead the initial return of the exiles and, crucially, to oversee the rebuilding of the temple. The vessels served as tangible proof of the restoration's legitimacy and divine sanction, marking the physical and spiritual re-establishment of God's presence among His people.

Literary Devices

Ezra 5:14 employs several potent literary devices to convey its profound theological message. Juxtaposition is central to the verse's impact, starkly contrasting the actions of Nebuchadnezzar (destruction, plunder, desecration) with those of Cyrus (restoration, return, re-sanctification). This sharp contrast highlights the dramatic shift from divine judgment to divine favor and the ultimate triumph of God's purposes over human empires. The Symbolism of the vessels themselves is paramount; they are not mere objects but represent the enduring sanctity of God's presence, the continuity of His covenant with Israel, and the tangible promise of renewed worship. Their journey from Jerusalem to Babylon and back again encapsulates the entire narrative arc of exile and restoration. Furthermore, the verse uses Repetition of the word "temple" (Jerusalem, Babylon, Babylon again) to emphasize the geographical and spiritual journey of these sacred items, underscoring their significance as central to the worship of God, regardless of their temporary location or the political powers that sought to control them.

Theological and Thematic Connections

Ezra 5:14 is a powerful testament to God's unwavering sovereignty and faithfulness, demonstrating His ability to orchestrate the rise and fall of empires and to use even pagan rulers to accomplish His divine will. The return of the sacred vessels is not merely a historical detail but a profound theological statement that God remembers His covenant promises and actively works to restore His people and His worship, even after periods of severe judgment and apparent abandonment. It underscores the enduring sanctity of what is dedicated to God, affirming that His property, though temporarily desecrated, retains its inherent holiness and ultimate purpose in His eyes. This act of restoration serves as a tangible sign of God's redemptive plan unfolding in history, offering hope and assurance that His purposes will always prevail, regardless of the perceived power of human adversaries.

Ezra 1:7-11 Isaiah 44:28 Daniel 5:2-4

Reflection and Application

Ezra 5:14 offers a profound lesson in divine faithfulness and the enduring nature of God's purposes, providing immense encouragement for believers in every generation. In a world often marked by chaos, political upheaval, and the apparent triumph of godless powers, this verse powerfully reminds us that God remains sovereign over all human affairs. Just as He used Cyrus, a foreign king, to reverse the destructive work of Nebuchadnezzar and restore what was sacred, so too does God continue to work in our lives and in the world, bringing restoration out of ruin, hope out of despair, and order out of chaos. It encourages us to trust implicitly in His overarching plan, even when circumstances seem bleak or His presence appears distant. For believers, this passage reinforces the idea that what is consecrated to God—our lives, our talents, our resources, our very bodies—retains its sacred value and ultimate purpose, regardless of the temporary "exiles," challenges, or periods of apparent desecration it may face. We are called to be faithful stewards of what God has entrusted to us, knowing that He will ultimately bring about His intended restoration and glory, fulfilling His purposes in and through us.

Questions for Reflection

How does the contrast between Nebuchadnezzar's actions and Cyrus's decree in this verse speak to God's ultimate sovereignty over world leaders and empires, even those who do not acknowledge Him?
In what ways might we, as believers, experience periods of "exile" or "desecration" in our own lives (e.g., through sin, suffering, or spiritual dryness), and how does this verse offer hope for God's eventual restoration?
What "vessels" (talents, resources, time, relationships) has God entrusted to you, and how can you ensure they are used for His sacred purposes and remain set apart for Him, even amidst worldly pressures and temptations?

FAQ

Who was Sheshbazzar, and what was his role in the return?

Sheshbazzar was the individual specifically entrusted by King Cyrus with the sacred vessels of the temple and appointed as "governor" (or "prince of Judah") over the returning exiles. He led the first wave of Jewish exiles back to Jerusalem following Cyrus's decree. While the Bible does not explicitly state it, many scholars believe Sheshbazzar is either another name for Zerubbabel or that Zerubbabel succeeded him in leadership and continued the work he began. His role was crucial as he was the one who laid the foundation of the second temple, signifying the official commencement of the rebuilding project and the restoration of proper worship in Jerusalem, as detailed in Ezra 3:8.

Christ-Centered Fulfillment

Ezra 5:14, with its profound focus on the return of sacred vessels and the restoration of God's house, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The temple vessels, once plundered and then meticulously restored, powerfully foreshadow the ultimate "vessel" of God's presence: Jesus Himself, in whom "all the fullness of God was pleased to dwell" (Colossians 1:19). Just as the physical temple was desecrated and then rebuilt, Jesus prophetically declared the destruction of the temple of His body and its rebuilding in three days, referring to His glorious resurrection (John 2:19-21). He is the true and greater temple, the perfect and eternal place where God truly dwells among His people and where ultimate worship is offered. Furthermore, the physical and spiritual restoration initiated by Cyrus through Sheshbazzar points to the far greater, comprehensive spiritual restoration accomplished by Christ. He is the ultimate "governor" and leader who gathers His people from spiritual exile, not merely to rebuild a physical structure, but to constitute the living temple of God—the Church—built on the foundation of the apostles and prophets, with Christ Jesus Himself as the cornerstone (Ephesians 2:19-22). Through His atoning sacrifice on the cross, Jesus takes away the sin that caused spiritual exile and estrangement from God, and by His Spirit, He transforms us, His followers, into "vessels for honorable use, set apart as holy, useful to the master of the house, ready for every good work" (2 Timothy 2:21). Thus, Ezra 5:14 beautifully prefigures Christ's redemptive work, which brings about the ultimate restoration of God's people and the establishment of His eternal, spiritual kingdom.

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Public-domain commentary

Matthew Henry

From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezra 5:3–17. His two-level outline is real structure in the source text, so it is rendered as structure.

1662–1714 · 15 verses

Passage under commentEzra 5:3–17

3¶ At the same time came to them Tatnai, governor on this side the river, and Shetharboznai, and their companions, and said thus unto them, Who hath commanded you to build this house, and to make up this wall?

4Then said we unto them after this manner, What are the names of the men that make this building?

5But the eye of their God was upon the elders of the Jews, that they could not cause them to cease, till the matter came to Darius: and then they returned answer by letter concerning this matter.

6The copy of the letter that Tatnai, governor on this side the river, and Shetharboznai, and his companions the Apharsachites, which were on this side the river, sent unto Darius the king:

7They sent a letter unto him, wherein was written thus; Unto Darius the king, all peace.

8Be it known unto the king, that we went into the province of Judea, to the house of the great God, which is builded with great stones, and timber is laid in the walls, and this work goeth fast on, and prospereth in their hands.

9Then asked we those elders, and said unto them thus, Who commanded you to build this house, and to make up these walls?

10We asked their names also, to certify thee, that we might write the names of the men that were the chief of them.

11And thus they returned us answer, saying, We are the servants of the God of heaven and earth, and build the house that was builded these many years ago, which a great king of Israel builded and set up.

12But after that our fathers had provoked the God of heaven unto wrath, he gave them into the hand of Nebuchadnezzar the king of Babylon, the Chaldean, who destroyed this house, and carried the people away into Babylon.

13But in the first year of Cyrus the king of Babylon the same king Cyrus made a decree to build this house of God.

14And the vessels also of gold and silver of the house of God, which Nebuchadnezzar took out of the temple that was in Jerusalem, and brought them into the temple of Babylon, those did Cyrus the king take out of the temple of Babylon, and they were delivered unto one, whose name was Sheshbazzar, whom he had made governor;

15And said unto him, Take these vessels, go, carry them into the temple that is in Jerusalem, and let the house of God be builded in his place.

16Then came the same Sheshbazzar, and laid the foundation of the house of God which is in Jerusalem: and since that time even until now hath it been in building, and yet it is not finished.

17Now 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.

I. II. Main points1. 2. Sub-points

We have here, I. The cognizance which their neighbours soon took of the reviving of this good work. A jealous eye, it seems, they had upon them, and no sooner did the Spirit of God stir up the friends of the temple to appear for it than the evil spirit stirred up its enemies to appear against it. While the people built and ceiled their own houses their enemies gave them no molestation (Hag 1:4), though the king's order was to put a stop to the building of the city (Ezr 4:21); but when they fell to work again at the temple then the alarm was taken, and all heads were at work to hinder them, Ezr 5:3, Ezr 5:4. The adversaries are here named: Tatnai and Shethar-boznai. The governors we read of (ch. 4) were, it is probable, displaced at the beginning of this reign, as is usual. It is the policy of princes often to change their deputies, proconsuls, and rulers of provinces. These, though real enemies to the building of the temple, were men of better temper than the other, and made some conscience of telling truth. If all men have not faith (Th2 3:2), it is well some have, and a sense of honour. The church's enemies are not all equally wicked and unreasonable. The historian begins to relate what passed between the builders and those inquisitors (Ezr 5:3, Ezr 5:4), but breaks off his account, and refers to the ensuing copy of the letter they sent to the king, where the same appears more fully and at large, which he began to abridge (Ezr 5:4), or make an extract out of, though, upon second thoughts, he inserted the whole.

II.The care which the divine Providence took of this good work (Ezr 5:5):

The eye of their God was upon the elders of the Jews, who were active in the work, so that their enemies could not cause them to cease, as they would have done, till the matter came to Darius. They desired they would only cease till they had instructions from the king about it. But they would not so much as yield them that, for the eye of God was upon them, even their God. And,

1.That baffled their enemies, infatuated and enfeebled them, and protected the builders from their malicious designs. While we are employed in God's work we are taken under his special protection; his eye is upon us for good, seven eyes upon one stone in his temple; see Zac 3:9; Zac 4:10.

2.That quickened them. The elders of the Jews saw the eye of God upon them, to observe what they did and own them in what they did well, and then they had courage enough to face their enemies and to go on vigorously with their work, notwithstanding all the opposition they met with. our eye upon God, observing his eye upon us, will keep us to our duty and encourage us in it when the difficulties are ever so discouraging.

III.The account they sent to the king of this matter, in which we may observe,

1.How fully the elders of the Jews gave the Samaritans an account of their proceedings. They, finding them both busy and prosperous, that all hands were at work to run up this building and that it went on rapidly, put these questions to them: - "By what authority do you do these things, and who gave you that authority? Who set you to work? Have you that which will bear you out?" To this they answered that they had sufficient warrant to do what they did; for, (1.) "We are the servants of the God of heaven and earth. The God we worship is not a local deity, and therefore we cannot be charged with making a faction, or setting up a sect, in building this temple to his honour: but we pay our homage to a God on whom the whole creation depends, and therefore ought to be protected and assisted by all and hindered by none." It is the wisdom as well as duty of kings to countenance the servants of the God of heaven. (2.) "We have a prescription to this house; it was built for the honour of our God by Solomon many ages ago. It is no novel invention of our own; we are but raising the foundations of many generations," Isa 58:12. (3.) "It was to punish us for our sins that we were, for a time, put out of the possession of this house; not because the gods of the nations had prevailed against our God, but because we had provoked him (Ezr 5:12), for which he delivered us and our temple into the hands of the king of Babylon, but never intended thereby to put a final period to our religion. We were only suspended for a time, not deprived for ever." (4.) "We have the royal decree of Cyrus to justify us and bear us out in what we do. He not only permitted and allowed us, but charged and commanded us to build this house (Ezr 5:13), and to build it in its place (Ezr 5:15), the same place where it had stood before." He ordered this, not only in compassion to the Jews, but in veneration of their God, saying, He is the God. He also delivered the vessels of the temple to one whom he entrusted to see them restored to their ancient place and use, Ezr 5:14. And they had these to show in confirmation of what they alleged. (5.) "The building was begun according to this order as soon as ever we had returned, so that we have not forfeited the benefit of the order for want of pursuing it in time; still it has been in building, but, because we have met with opposition, it is not finished." But, observe, they mention not the falsehood and malice of the former governors, nor make any complaint of them, though they had cause enough, to teach us not to render bitterness for bitterness, nor the most just reproach for that which is most unjust, but to think it enough if we can obtain fair treatment for the future, without an invidious reference to former injuries, Ezr 5:16. This is the account they give of their proceedings, not asking what authority they had to examine them, nor upbraiding them with their idolatry, and superstitions, and medley religion. Let us learn hence with meekness and fear to give a reason of the hope that is in us (Pe1 3:15), rightly to understand, and then readily to declare, what we do in God's service and why we do it.

2.How fairly the Samaritans represented this to the king. (1.) They called the temple at Jerusalem the house of the great God (Ezr 5:8); for though the Samaritans, as it should seem, had yet gods many and lords many, they owned the God of Israel to be the great God, who is above all gods. "It is the house of the great God, and therefore we dare not oppose the building of it without orders from thee." (2.) They told him truly what was done, not stating, as their predecessors did, that they were fortifying the city as if they intended war, but only that they were rearing the temple as those that intended worship, Ezr 5:8. (3.) They fully represented their plea, told him what they had to say for themselves, and were willing that the cause should be set in a true light. (4.) They left it to the king to consult the records whether Cyrus had indeed made such a decree, and then to give directions as he should think fit, Ezr 5:17. We have reason to think that if Artaxerxes, in the foregoing chapter, had had the Jews' cause as fairly represented to him as it was here to Darius, he would not have ordered the work to be hindered. God's people could not be persecuted if they were not belied, could not be baited if they were not dressed up in bears' skins. Let but the cause of God and truth be fairly stated, and fairly heard, and it will keep its ground.

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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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