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Commentary on Ezra 6 verses 1–12
We have here, I. The decree of Cyrus for the building of the temple repeated. To this the Samaritans referred because the Jews pleaded it, and perhaps hoped it would not be found, and then their plea would be over-ruled and a stop put to their work. Search was ordered to be made for it among the records; for, it seems, the tribes had not taken care to provide themselves with an authentic copy of it, which might have stood them in good stead, but they must appeal to the original. It was looked for in Babylon (Ezr 6:1), where Cyrus was when he signed it. But, when it was not found there, Darius did not make that a pretence to conclude that therefore there was no such decree, and thereupon to give judgment against the Jews; but it is probable, having himself heard that such a decree was certainly made, he ordered the rolls in other places to be searched, and at length it was found at Achmetha, in the province of the Medes, Ezr 6:2. Perhaps some that durst not destroy it, yet hid it there, out of ill will to the Jews, that they might lose the benefit of it. But Providence so ordered that it came to light; and it is here inserted, Ezr 6:3-5. 1. Here is a warrant for the building of the temple: Let the house of God at Jerusalem, yea, let that house be built (so it may be read), within such and such dimensions, and with such and such materials. 2. A warrant for the taking of the expenses of the building out of the king's revenue, Ezr 6:4. We do not find that they had received what was here ordered them, the face of things at court being soon changed. 3. A warrant for the restoring of the vessels and utensils of the temple, which Nebuchadnezzar had taken away (Ezr 6:5), with an order that the priests, the Lord's ministers, should return them all to their places in the house of God.
II. The confirmation of it by a decree of Darius, grounded upon it and in pursuance of it.
1.The decree of Darius is very explicit and satisfactory.
(1.)He forbids his officers to do any thing in opposition to the building of the temple. The manner of expression intimates that he knew they had a mind to hinder it: Be you far hence (Ezr 6:6); let the work of this house of God alone, Ezr 6:7. Thus was the wrath of the enemy made to praise God and the remainder thereof did he restrain.
(2.)He orders them out of his own revenue to assist the builders with money, [1.] For carrying on the building, Ezr 6:8. Herein he pursues the example of Cyrus, Ezr 6:4. [2.] For maintaining the sacrifices there when it was built, Ezr 6:9. He ordered that they should be supplied with every thing they wanted both for burnt-offerings and meat-offerings. He was content it should be a rent-charge upon his revenue, and ordered it to be paid every day, and this without fail, that they might offer sacrifices and prayers with them (for the patriarchs, when they offered sacrifice, called on the name of the Lord, so did Samuel, Elijah, and others) for the life (that is, the happiness and prosperity) of the king and his sons, Ezr 6:10. See here how he gives honour, First, To Israel's God, whom he calls once and again the God of heaven. Secondly, To his ministers, in ordering his commissioners to give out supplies for the temple service at the appointment of the priests. Those that thought to control them must now be, in this matter, at their command. It was a new thing for God's priests to have such an interest in the public money. Thirdly, To prayer: That they may pray for the life of the king. He knew they were a praying people, and had heard that God was nigh to them in all that which they called upon him for. He was sensible he needed their prayers and might receive benefit by them, and was kind to them in order that he might have an interest in their prayers. It is the duty of God's people to pray for those that are in authority over them, not only for the good and gentle, but also for the forward; but they are particularly bound in gratitude to pray for their protectors and benefactors; and it is the wisdom of princes to desire their prayers, and to engage them. Let not the greatest princes despise the prayers of the meanest saints; it is desirable to have them for us, and dreadful to have them against us.
(3.)He enforces his decree with a penalty (Ezr 6:11): "Let none either oppose the work and service of the temple or withhold the supports granted to it by the crown upon pain of death. If any alter this decree, let him be (hanged before his own door as we say), hanged upon a beam of his own house, and, as an execrable man, let his house be made a dunghill."
(4.)He entails a divine curse upon all those kings and people that should ever have any hand in the destruction of this house, Ezr 6:12. What he would not do himself for the protection of the temple he desired that God, to whom vengeance belongs, would do. This bespeaks him zealous in the cause; and though this temple was, at length, most justly destroyed by the righteous hand of God, yet perhaps the Romans, who were the instruments of that destruction, felt the effects of this curse, for that empire sensibly declined ever after.
2.From all this we learn, (1.) That the heart of kings is in the hand of God, and he turns it which way soever he pleases; what they are he makes them to be, for he is King of kings. (2.) That when God's time has come for the accomplishing of his gracious purposes concerning his church he will raise up instruments to promote them from whom such good service was not expected. The earth sometimes helps the woman (Rev 12:16), and those are made use of for the defence of religion who have little religion themselves. (3.) That what is intended for the prejudice of the church has often, by the overruling providence of God, been made serviceable to it, Phi 1:12. The enemies of the Jews, in appealing to Darius, hoped to get an order to suppress them, but, instead of that, they got an order to supply them. Thus out of the eater comes forth meat. The apocryphal Esdras (or Ezra), Book 1 ch. 3 and 4, gives another account of this decree in favour of the Jews, that Darius had vowed that if ever he came to the kingdom he would build the temple at Jerusalem, and that Zerubbabel, who was one of his attendants (whereas it is plain here that he was now at Jerusalem), for making an ingenious discourse before him on that subject (Great is the truth and will prevail), was told to ask what recompence he would, and asked only for this order, in pursuance of the king's vow.
Now therefore, Thathannai, governor of the region, etc. Thus the sequence of the text is such, as if Darius himself had read the letters of Cyrus, and immediately confirmed them with his own authority upon reading them, thereby restraining all their adversaries, and ordering the temple of God to be built in its place, as it was read to them, and assisting its worshippers in all things with the most devoted mind to serve according to his will. Therefore, Artaxerxes, who forbade the building of the house or city of God above, signifies those lords who opposed the construction of the holy Church with persecutions leading to death; amidst these disturbances, the same Church flourished most especially by the victory of the martyrs. Darius signifies the pious devotion of those kings who, recognizing the will of the Christian faith, not only did not resist it but also took care to assist it with their own means. Many of these, after the prohibitions of the previous persecutions had been lifted, desired to consecrate themselves and their subjects with the sacraments of the same faith; the persons of whom fittingly correspond to what is subsequently added in the words of King Darius:
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SUMMARY
Ezra 6:6 records King Darius I's decisive command to Tatnai, the governor of the Trans-Euphrates province, and his associates, Shetharboznai and the Apharsachites, instructing them to cease all interference with the rebuilding of the Jerusalem Temple. This royal decree marks a critical turning point, as the very officials who had sought to impede the work are now sternly ordered to distance themselves, signifying God's sovereign intervention to remove obstacles and ensure the unhindered progress of His people's sacred task.
CONTEXT
Literary Context: Ezra 6:6 is strategically placed within the narrative detailing the reconstruction of the Second Temple following the Babylonian exile, specifically as the direct outcome of King Darius's investigation into the matter. The preceding chapter, Ezra 5, describes the initial challenge posed by Tatnai and Shetharboznai to the Jewish leaders in Jerusalem, questioning their authority to rebuild the temple. This inquiry prompted a letter to King Darius, seeking clarification. Ezra 6:1-5 then recounts Darius's diligent search of the royal archives, leading to the discovery of King Cyrus's original decree, which explicitly authorized and even provided funding for the temple's reconstruction. Consequently, Ezra 6:6 serves as the immediate and powerful response to this discovery, initiating Darius's unequivocal affirmation of Cyrus's mandate and issuing a direct, prohibitive command to the very officials who had previously challenged the work. This command sets the stage for the temple's unhindered completion, as further detailed in Ezra 6:7-12.
Historical & Cultural Context: This verse is situated within the expansive Persian Empire during the reign of Darius I (522-486 BC), a period following the initial return of Jewish exiles to Judah. The phrase "beyond the river" (Aramaic: ʻabar nahara') designates the administrative region of Trans-Euphrates, a vast satrapy west of the Euphrates River that encompassed Judah, Samaria, and other territories. Tatnai held the significant position of Persian governor (satrap) over this region, responsible for its administration, taxation, and maintaining imperial order. Persian imperial policy, exemplified by Cyrus's earlier decree, often permitted conquered peoples to return to their homelands and rebuild their religious sites, provided they remained loyal subjects. However, local officials sometimes acted on their own initiative or were influenced by regional opposition, as demonstrated by Tatnai's initial inquiry. Royal decrees in Persia were legally binding and meticulously recorded in state archives, underscoring the immense legal weight and absolute authority behind Darius's pronouncement in Ezra 6:6. The Aramaic language, which constitutes a significant portion of Ezra, was the lingua franca of the Persian Empire's western provinces, reflecting the official and administrative nature of these communications and decrees.
Key Themes: This verse powerfully contributes to several overarching themes within the book of Ezra and the broader biblical narrative. Firstly, it profoundly illustrates Divine Providence and Sovereignty, showcasing how God orchestrates events and works through secular authorities, even pagan kings like Darius, to accomplish His divine purposes. Darius's heart is moved not only to confirm but actively support the temple's rebuilding, demonstrating God's ability to direct the hearts of kings to fulfill His will. Secondly, the verse highlights the theme of Overcoming Opposition. What began as an inquiry intended to halt the sacred work is dramatically transformed into a royal injunction to cease all interference, signifying God's power to turn adversaries into instruments, or at least non-impeders, of His plan. This offers profound encouragement that God can frustrate the plans of the enemy and turn opposition into support. Finally, it emphasizes Authority and Protection for God's people. Darius's decree grants the Jews the full legal and royal protection they needed, ensuring that their divinely appointed task could proceed unhindered and even with imperial resources, reinforcing God's commitment to protecting His people and their sacred endeavors, a theme echoed in passages like Psalm 121:7-8.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 6:6 masterfully employs several literary devices to underscore the power and significance of Darius's decree. The most prominent is the Royal Decree itself, which functions as a powerful narrative device signifying absolute authority and irreversible command. The formal, direct address to the named officials ("Tatnai, governor beyond the river, Shetharboznai, and your companions the Apharsachites") emphasizes the weight and legal binding nature of the king's word, highlighting the hierarchical structure of the Persian Empire. There is a strong element of Irony at play: the very officials who initiated the inquiry with the intent to halt the temple's construction are now commanded by the highest earthly authority to "be ye far from thence," effectively removing themselves from the scene of their intended obstruction. This ironic reversal powerfully highlights God's sovereign control over human affairs, turning the tables on the adversaries. Furthermore, the verse demonstrates Divine Reversal, where a situation initiated by human opposition is dramatically turned around by divine providence, operating through a pagan king, to become an affirmation and protection of God's work. The abruptness and directness of "be ye far from thence" after the detailed identification of the officials create a sense of immediate, non-negotiable authority, underscoring the finality and decisive nature of the king's decision.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 6:6 stands as a powerful testament to God's unwavering faithfulness and His sovereign control over all earthly powers. It reveals that no human opposition, no matter how formidable or bureaucratically entrenched, can ultimately thwart the divine purposes. Just as God "turns the hearts of kings wherever he wills" (Proverbs 21:1), Darius's decree is not merely a political act but an instrument of divine providence, ensuring the completion of the temple. This demonstrates that God is actively involved in the affairs of nations, orchestrating events—even through those who do not acknowledge Him—to protect His people and advance His kingdom. The command "be ye far from thence" is a dramatic manifestation of God clearing the path for His work, turning potential adversaries into unwitting facilitators or, at the very least, non-interfering parties. This offers profound encouragement that God will always provide the necessary means and protection for His people to fulfill their God-given tasks, even when faced with seemingly insurmountable obstacles.
REFLECTION AND APPLICATION
Ezra 6:6 offers timeless lessons for believers navigating opposition in their lives and ministries. When we embark on tasks we believe are God-ordained, whether it's personal spiritual growth, family discipleship, or broader ministry initiatives, we often encounter resistance—from skeptical colleagues, bureaucratic hurdles, financial constraints, or even direct antagonism. This verse serves as a powerful reminder that God is ultimately in control, and His purposes will prevail. Just as Darius's decree cleared the path for the temple's completion, we can trust that God has the power to remove obstacles in unexpected ways, even turning the hearts of those who oppose us or compelling them to stand aside. It encourages us to persist in faith and prayer, knowing that our Lord ultimately oversees all circumstances to ensure the fulfillment of His will. We are called to be faithful in our part, to build with diligence, and to trust that God will handle the opposition, often in ways far beyond our imagination, demonstrating His power and faithfulness.
Questions for Reflection
FAQ
Who were Tatnai and Shetharboznai, and what was their role?
Answer: Tatnai was the Persian governor (satrap) of the province "beyond the river" (Trans-Euphrates), a vast administrative region west of the Euphrates River that included Judah. Shetharboznai was another high-ranking official associated with Tatnai. Their role was to oversee the administration, taxation, and general order of their province. When they heard about the Jews rebuilding the temple in Jerusalem, they questioned the authority for such a project and sent a letter of inquiry to King Darius, effectively attempting to halt the work until royal authorization could be confirmed or denied, as seen in Ezra 5:3-5.
Why did King Darius issue such a strong decree, commanding them to "be ye far from thence"?
Answer: King Darius issued this strong decree after his royal archives were searched and the original decree of King Cyrus (from Ezra 1:1-4) was found in Ecbatana, explicitly authorizing and even funding the rebuilding of the Temple in Jerusalem (Ezra 6:1-5). As a ruler who valued legal precedent and imperial order, Darius was bound to uphold Cyrus's decree. His command to Tatnai and his companions to "be far from thence" was a stern, emphatic imperative to cease all interference and allow the work to proceed unhindered, demonstrating his commitment to justice and the established law of the empire.
What does "Apharsachites" mean, and why are they mentioned?
Answer: The "Apharsachites" (Aramaic: ʼĂpharçᵉkay, H671) likely refers to a specific ethnic group or, more commonly understood, a class of Persian officials or administrators who served under Tatnai's authority in the Trans-Euphrates province. They were part of the bureaucratic apparatus that had initially challenged the Jews' rebuilding efforts. Their mention alongside Tatnai and Shetharboznai indicates that the royal command to cease interference applied to all levels of the provincial administration involved in the opposition, ensuring a comprehensive removal of obstacles and preventing further harassment of the Jewish builders.
CHRIST-CENTERED FULFILLMENT
Ezra 6:6, with its dramatic reversal of opposition and the clearing of the path for the Temple's rebuilding, powerfully foreshadows the ultimate work of Christ. The earthly temple in Jerusalem, though significant for God's people, was but a shadow of the true Temple, which is Christ Himself (John 2:19-21). Just as Darius's decree ensured the physical construction, God's ultimate decree in Christ ensures the building of His spiritual Temple, the Church (Matthew 16:18). The "be ye far from thence" issued to Tatnai and his companions finds its ultimate echo in Christ's triumph over all spiritual opposition. Through His death and resurrection, Jesus disarmed the powers and authorities that sought to hinder God's redemptive plan, making a public spectacle of them (Colossians 2:15). He has given His followers authority to overcome the schemes of the enemy (Luke 10:19). The unhindered completion of the temple in Ezra points to the certain and glorious completion of God's redemptive work through Christ, where every spiritual adversary will ultimately be commanded to "be far from thence" from His eternal kingdom, and His people will dwell in the presence of the Lamb, who is the true Temple.