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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.
And there was nothing astonishing in God having done this,-He who, when, during the captivity of the people under Nebuchadnezzar, the Scriptures had been corrupted, and when, after seventy years, the Jews had returned to their own land, then, in the times of Artaxerxes king of the Persians, inspired Esdras the priest, of the tribe of Levi, to recast all the words of the former prophets, and to re-establish with the people the Mosaic legislation.
After the destruction of Jerusalem by the Babylonian storming of it, every document of the Jewish literature is generally agreed to have been restored through Ezra. [On the Apparel of Women 1.3]
And this was nothing wonderful for God to do, who, in the captivity of the people under Nebuchadnezzar, when the Scriptures had been destroyed, and the Jews had returned to their own country after seventy years, afterwards, in the time of Artaxerxes, king of the Persians, inspired Ezra the priest, of the tribe of Levi, to relate all the words of the former prophets, and to restore to the people the legislation of Moses. [quoting Irenaeus, Church History 5.8.15]
Whether you choose to say that Moses was the author of the Pentateuch, or that Ezra was the restorer of the same work, I have no objections. [Adversus Helvidium]
Ezra, the priest of God, restored the law, which had been burned by the Chaldeans in the archives of the temple. For indeed he was full of the same spirit with which the Scriptures had previously been filled. [De Mirabilibus Sacrae Scripturae, 2.33]
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SUMMARY
Ezra 6:7 records a pivotal and authoritative decree issued by King Darius I of Persia, commanding his imperial officials to cease all interference with the reconstruction of the Temple in Jerusalem. This royal edict not only removes previous obstacles but actively mandates that the Jewish leaders, specifically Zerubbabel and the elders, be allowed and even supported in completing the sacred edifice. The verse marks a dramatic turning point in the post-exilic narrative, powerfully illustrating God's sovereign hand in orchestrating the hearts of powerful pagan rulers to ensure the fulfillment of His divine purposes, guaranteeing the protection and successful completion of His house despite formidable human opposition.
CONTEXT
Literary Context: Ezra 6:7 is strategically positioned within the larger narrative of the Second Temple's rebuilding, marking a critical shift from opposition to imperial endorsement. The preceding chapters detail the initial return of the exiles, the laying of the Temple's foundation, and the subsequent efforts of local adversaries who successfully halted the work during the reign of Artaxerxes, as recounted in Ezra 4. After a period of inactivity, prophetic encouragement from Haggai and Zechariah (see Haggai 1 and Zechariah 4) spurred the Jews to resume building in the second year of Darius's reign. This resumption prompted Tatnai, the governor of Trans-Euphrates, to send an official inquiry to King Darius, questioning the legitimacy of the project. Darius's diligent search of the royal archives uncovered Cyrus's original decree, which explicitly authorized the Temple's reconstruction and even provided for its funding (referenced in Ezra 6:3-5). Thus, Ezra 6:7 serves as Darius's authoritative royal response, not merely validating the work but actively protecting it and empowering the Jewish leadership to complete the sacred task.
Historical & Cultural Context: The Achaemenid Persian Empire, at its zenith, was a vast and meticulously organized dominion, characterized by a sophisticated administrative system that included regional governors like Tatnai. Royal decrees, once issued, held immense authority and were meticulously recorded in imperial archives, as evidenced by Darius's search for Cyrus's original edict in Ecbatana. The Persian policy towards conquered peoples often involved allowing them to return to their lands and rebuild their religious centers, a strategy that fostered stability, loyalty, and often, tribute. For the returning Jewish exiles, the Temple was far more than a mere building; it was the spiritual heart of their identity, the prescribed place for worship, sacrifice, and the manifestation of God's presence. Its reconstruction was paramount for the re-establishment of their national and religious life, signifying a return to covenant faithfulness after generations of exile. The decree in Ezra 6:7 thus reflects both the pragmatic administrative policies of the Persian Empire and the profound spiritual significance of the Temple for the Jewish people, demonstrating how God worked through the established political structures of the day.
Key Themes: This verse powerfully underscores several major themes within the book of Ezra and the broader biblical narrative. Firstly, it highlights Divine Sovereignty and Providence, demonstrating God's ability to orchestrate events and influence even powerful pagan rulers, like Darius, to accomplish His purposes. This echoes the truth found in Proverbs 21:1, which states that the king's heart is in the hand of the Lord, who directs it wherever He wills. Secondly, the decree emphasizes the Legitimacy and Protection of God's Work. By commanding officials to "Let the work... alone" and implicitly providing resources (as seen in the broader context of Darius's decree in Ezra 6), Darius's edict removed obstacles and established imperial protection for the sacred project, ensuring its unhindered progress. Thirdly, the verse clearly delineates Leadership and Responsibility, explicitly naming "the governor of the Jews" (Zerubbabel) and "the elders of the Jews" as the authorized parties responsible for the construction. This underscores the importance of divinely appointed and recognized leadership in carrying out God's will. Finally, the successful rebuilding of the Temple paved the way for the Resumption of Proper Worship and Covenant Life, which was central to the spiritual restoration of the returning community, fulfilling God's promises to His people after the exile.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 6:7 employs several powerful literary devices to convey its message. The most prominent is the Royal Decree, which lends absolute authority and finality to the command. The very nature of the text as an official edict from the highest earthly power underscores the dramatic and decisive shift in circumstances for the Jewish people. There is also significant Repetition of the phrase "house of God," which serves to emphasize the sacred object of the decree and its paramount importance. This repetition acts as a theological anchor, constantly reminding the reader of the divine purpose behind the human actions. Furthermore, the verse presents a stark Contrast between the previous imperial decree to stop the work (as seen in Ezra 4:21) and this new, protective mandate. This contrast highlights the Divine Irony and Providence at play, where a pagan king, through the meticulous administrative processes of his empire, becomes an unwitting yet powerful instrument in fulfilling God's covenant promises to His people. The structure of the command—first negative ("let alone"), then positive ("let... build")—is a form of Chiasm or Parallelism, effectively communicating both the cessation of hindrance and the active permission and support for the work.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 6:7 stands as a powerful testament to God's unwavering faithfulness and sovereign control over human affairs, even those seemingly outside the direct sphere of His people. It reveals that God's plans for His kingdom and His people cannot be ultimately thwarted by human opposition or political machinations. Just as He "turns the king's heart wherever He wills" (Proverbs 21:1), God orchestrated the discovery of Cyrus's original decree and moved Darius to issue a protective edict, ensuring the Temple's completion. This demonstrates that divine intervention is not limited to miraculous signs but often works through the ordinary, albeit divinely directed, channels of human governments and administrative processes. The verse assures believers that God actively oversees His work on earth, providing the necessary protection, resources, and leadership for His purposes to prevail, even against formidable odds. It is a profound declaration that God's word and promises will accomplish their intended purpose, regardless of the obstacles.
REFLECTION AND APPLICATION
Ezra 6:7 offers profound encouragement and practical lessons for believers today, reminding us that our God is sovereign over all earthly powers and circumstances. When we face opposition, delays, or seemingly insurmountable obstacles in our personal callings, our ministries, or the collective work of the church, this verse assures us that God's purposes will ultimately prevail. Just as He turned the heart of King Darius, God can influence authorities, open doors, and remove hindrances to His kingdom work. This should inspire us to persevere in our God-given tasks, trusting that He will provide the necessary protection and resources, even through unexpected and secular means. The verse also underscores the importance of legitimate leadership and communal responsibility in carrying out God's will. We are called to be faithful stewards of the spiritual "house of God"—the Church and our individual lives—knowing that God watches over His work and will bring it to completion. Our perseverance, coupled with fervent prayer and unwavering reliance on His divine providence, is key to seeing His plans unfold in our lives and in the world around us.
Questions for Reflection
FAQ
Who was King Darius I, and why was his decree so significant for the Jews?
Answer: King Darius I, often referred to as Darius the Great, reigned over the vast Persian Empire from 522 to 486 BC. He was renowned for his exceptional administrative skills, extensive building projects, and highly organized governance. His decree in Ezra 6:7 was supremely significant for the Jews because it officially reversed previous imperial interference (as seen in Ezra 4:21), validated the Jews' right to rebuild their Temple based on Cyrus's original edict, and most importantly, provided imperial protection and resources for the project. This royal endorsement removed all legal and political obstacles, allowing the work to proceed unhindered and ultimately be completed, fulfilling God's prophetic word and enabling the re-establishment of Jewish religious life.
What was the "house of God," and why was its rebuilding so important to the returning exiles?
Answer: The "house of God" refers to the Temple in Jerusalem, originally built by King Solomon. For the returning Jewish exiles, it was far more than just a physical structure; it was the central place of worship, sacrifice, and communion with Yahweh, representing God's dwelling among His people. Its destruction by the Babylonians was a devastating blow, signifying divine judgment for Israel's unfaithfulness. Rebuilding it was crucial for the re-establishment of their covenant relationship with God, the resumption of prescribed worship according to the Mosaic Law, and the restoration of their national and religious identity. It symbolized God's faithfulness to His promises of restoration and the spiritual renewal of the community. The completion of this "house of God" was essential for the spiritual and communal life of the post-exilic Jewish people, as detailed throughout the books of Ezra and Nehemiah.
How does this verse relate to the earlier opposition faced by the Jews in Ezra?
Answer: Ezra 6:7 stands in stark contrast to the earlier opposition described in the book of Ezra, particularly in Ezra 4. After the initial enthusiasm for rebuilding the Temple, local adversaries wrote letters of accusation to the Persian kings, leading to a decree from Artaxerxes to stop the work (Ezra 4:21). This injunction halted construction for many years. However, in Ezra 5, spurred by the powerful prophetic messages of Haggai and Zechariah, the Jews courageously resumed building. This resumption prompted Tatnai's new inquiry to Darius. The decree in Ezra 6:7 is Darius's definitive response, not only overturning the previous injunction but actively commanding protection and provision for the Temple work. It powerfully demonstrates God's ultimate triumph over opposition and His ability to turn the hearts of kings to accomplish His divine will, ensuring His purposes are fulfilled.
CHRIST-CENTERED FULFILLMENT
Ezra 6:7, while focused on the physical rebuilding of the Second Temple, powerfully foreshadows the ultimate "house of God" and the divine building project centered on Jesus Christ. The earthly Temple, though significant as the dwelling place of God's presence among His people, was always a type and shadow pointing to a greater reality. Jesus Himself declared, "Destroy this temple, and in three days I will raise it up," speaking not of the physical structure but of the temple of His body (John 2:19-21). He is the true and ultimate Temple, the very dwelling place of God among humanity, where perfect worship and atonement are offered through His sacrificial death and glorious resurrection. Furthermore, Christ is the Master Builder of His Church, declaring, "I will build my church, and the gates of hell shall not prevail against it" (Matthew 16:18). Just as Darius's decree protected the physical Temple work, Christ's sovereign power ensures the building of His spiritual Temple—the Church—against all opposition. Believers, united in Christ, become living stones in this spiritual house, a holy priesthood, a dwelling place for God by the Spirit (Ephesians 2:19-22; 1 Peter 2:5). The divine protection and provision granted to Zerubbabel and the elders for the physical Temple find their ultimate and eternal fulfillment in Christ's unwavering commitment to His Church, which He continues to build, preserve, and sanctify until His glorious return.