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영문 원문
How solemnly the foundation of the temple was laid we read in Ezr 3:1-13 How slowly the building went on, and with how much difficulty, we found in Ezr 4:1-5:17 But how gloriously the topstone was at length brought forth with shoutings we find in this chapter; and even we, at this distance of time, when we read of it, may cry, "Grace, grace to it." As for God, his work is perfect; it may be slow work, but it will be sure work. We have here, I. A recital of the decree of Cyrus for the building of the temple, Ezr 6:1-5. II. The enforcing of that decree by a new order from Darius for the perfecting of that work, Ezr 6:6-12. III. The finishing of it thereupon, Ezr 6:13-15. IV. The solemn dedication of it when it was built (Ezr 6:16-18), and the handselling of it (as I may say) with the celebration of the passover, Ezr 6:19-22. And now we may say that in Judah and Jerusalem things went well, very well.
1-12
The Favourable Decree of Darius (519 BC)
繁體中文
大流士有利的諭旨（主前五一九年）
¹ 於是大流士王降旨，要尋察典籍庫，就是從前存放財寶的地方，在巴比倫。
² 在瑪代省亞馬他城的宮內尋得一卷，其中記著這樣說：
³ 居魯士王元年，居魯士王下旨論到耶路撒冷神的殿，要建造這殿為獻祭之處，要堅立殿的根基。殿高六十肘，寬六十肘，
⁴ 用三層大石頭，一層新木頭，經費要出於王庫；
⁵ 並且神殿的金銀器皿，就是尼布甲尼撒從耶路撒冷的殿中拿出來帶到巴比倫的，要歸還到耶路撒冷的殿裏，各按原處放在神的殿中。
⁶ 現在你們既然如此，河西的總督達乃和示他‧波斯乃，並你們的同夥亞法薩迦人，就是河西的人，當遠離那裏。
⁷ 不要攔阻神殿的工作，任憑猶大的省長和猶大的長老在原處建造神的殿。
⁸ 我又降旨，吩咐你們向猶大的長老為建造神的殿當怎樣行：就是從河西的款項中，從王的財物中，速速撥取經費給這些人，免得耽誤工程。
⁹ 他們與天上的神獻燔祭所需用的公牛犢、公綿羊、綿羊羔，並麥子、鹽、酒、油，都要照耶路撒冷祭司的話，每日供給他們，不得有缺；
¹⁰ 好叫他們獻馨香的祭給天上的神，又為王和眾子的壽命祈禱。
¹¹ 我再降旨，無論誰更改這命令，必從他房屋中拆出一根梁來，把他舉起懸在其上，又使他的房屋成為糞堆。
¹² 若有王和民更改這命令、毀壞耶路撒冷這神的殿，那使他的名居住在那裏的神必毀滅他們。我大流士降這旨，當速速遵行。
我們在此有，I. 居魯士為建造聖殿所下的諭旨在此重述。撒瑪利亞人之所以引用它，是因為猶太人引用了它；他們或許指望它找不著，那時猶太人的申訴就會被推翻，他們的工作就會被叫停。於是下令在記錄中尋查；因為看來各支派沒有設法為自己預備一份正式的副本——那本會對他們大有用處——他們只得求助於原件。先在巴比倫尋找（Ezr 6:1），因為居魯士簽發時正在那裏。但在那裏找不著，大流士卻沒有以此為藉口斷定根本沒有這諭旨，從而判猶太人敗訴；相反，大概因他自己聽說確曾下過這樣的諭旨，就吩咐在別處的檔案中尋查，終於在瑪代省的亞馬他找到了，Ezr 6:2。或許有人不敢銷毀它，卻把它藏在那裏，出於對猶太人的惡意，要使他們失去它的益處。但護理之工如此安排，使之重見天日；它在此被引述，Ezr 6:3-5。1. 這裏有建造聖殿的授權：耶路撒冷神的殿，要建造那殿（如此可讀），在如此這般的尺寸之內，用如此這般的材料。2. 從王庫撥出建造費用的授權，Ezr 6:4。我們看不出他們曾領受這裏所命令的款項，因朝廷的面貌很快就改變了。3. 歸還聖殿器皿的授權——那些尼布甲尼撒所拿走的（Ezr 6:5）——並命令祭司，就是耶和華的僕人，將它們全數放回神殿中原來的位置。
II. 大流士以一道諭旨加以確認——這諭旨是以居魯士的諭旨為根據、為延續的。
1. 大流士的諭旨十分明確而令人滿意。
(1.) 他禁止他的官員作任何反對建造聖殿的事。他表達的方式暗示他知道他們有意阻撓：你們當遠離那裏（Ezr 6:6）；不要攔阻神殿的工作，Ezr 6:7。如此，仇敵的忿怒被用來讚美神，其餘的他則加以限制。
(2.) 他命令他們從自己的稅收中用金錢幫助建造者，[1.] 為進行建造，Ezr 6:8。在此他效法居魯士的榜樣，Ezr 6:4。[2.] 為建成之後維持其中的獻祭，Ezr 6:9。他下令他們所需的一切，無論是為燔祭還是素祭，都要得到供應。他甘願讓這成為他歲入上的一筆負擔，並命令每日支付，不得有缺，好叫他們連同祭物獻上禱告（因為先祖們獻祭時求告耶和華的名，撒母耳、以利亞等人也是如此），為王和他眾子的性命——即幸福和昌盛——祈禱，Ezr 6:10。請看他在此如何將尊榮歸給：首先，以色列的神——他一再稱之為天上的神。第二，他的僕人——他命令他的委員照祭司的安排撥出供應以維持聖殿的事奉。那些從前想要轄制祭司的人，如今在這事上必須聽命於他們。神的祭司在公款中能有這樣的利益，是一件新事。第三，禱告：好叫他們為王的壽命祈禱。他知道他們是禱告的百姓，並且聽說過神在他們一切所求的事上與他們親近。他意識到自己需要他們的禱告，也可能從中受益，就善待他們，為要在他們的禱告中有分。為在上掌權的禱告，是神百姓的本分——不僅為那善良溫和的，也為那乖僻的；但他們在感恩上特別有義務為保護他們、恩待他們的人禱告；而君王的智慧，在於渴慕他們的禱告並激發他們。願最大的君王也不輕看最微小聖徒的禱告；能得著他們為我們禱告是可羡慕的，被他們反對是可怕的。
(3.) 他以刑罰來強化他的諭旨（Ezr 6:11）：「無論誰，若反對聖殿的工程和事奉，或扣留王冠所賜給它的支持，就要冒生命的危險。若有人更改這諭旨，要把他（如我們所說的在自己家門前吊死），用他自己房屋的一根梁把他吊起，作為可憎的人，使他的房屋成為糞堆。」
(4.) 他將神的咒詛加在一切將來有分於毀壞這殿的君王和百姓身上，Ezr 6:12。他自己為保護聖殿所不能作的，他渴望那報應屬乎他的神去作。這表明他在這事業上是熱心的；雖然這殿最終被神公義的手極其公義地毀滅了，然而作為那毀滅之工具的羅馬人，或許嘗到了這咒詛的後果，因為那帝國此後明顯地衰落了。
2. 從這一切我們學到，(1.) 君王的心在神手中，他隨意流轉；他們是怎樣的人，是他使他們成為的，因他是萬王之王。(2.) 當神關乎他教會之恩典旨意成就的時候來到，他必興起工具來推動——這些人本來不被人期望能作如此好的服事。地有時幫助婦人（啟 12:16），那些自己少有信仰的人也被用來保衛信仰。(3.) 那些本意是要損害教會的事，常常因神掌管的護理之工，反倒對教會有所服事，腓 1:12。猶太人的仇敵向大流士申訴時，本希望得到一個鎮壓他們的命令；結果不但沒有如此，反而得到一個供應他們的命令。如此，從吃的當中出來了食物。次經以斯德拉（即以斯拉）對這道有利於猶太人的諭旨另有記載：說大流士曾起誓，若他得了國，必建造耶路撒冷的殿；而所羅巴伯——他是大流士的侍從之一（然而此處清楚可見他當時正在耶路撒冷）——因在他面前就這主題作了一篇巧妙的論述（真理為大，必且得勝），被告知可以求甚麼賞賜，他只求了這道命令，以成全王所許的願。
영문 원문
The Favourable Decree of Darius (519 BC)
¹ Then Darius the king made a decree, and search was made in the house of the rolls, where the treasures were laid up in Babylon.
² And there was found at Achmetha, in the palace that is in the province of the Medes, a roll, and therein was a record thus written:
³ In the first year of Cyrus the king the same Cyrus the king made a decree concerning the house of God at Jerusalem, Let the house be builded, the place where they offered sacrifices, and let the foundations thereof be strongly laid; the height thereof threescore cubits, and the breadth thereof threescore cubits;
⁴ With three rows of great stones, and a row of new timber: and let the expenses be given out of the king's house:
⁵ And also let the golden and silver vessels of the house of God, which Nebuchadnezzar took forth out of the temple which is at Jerusalem, and brought unto Babylon, be restored, and brought again unto the temple which is at Jerusalem, every one to his place, and place them in the house of God.
⁶ Now therefore, Tatnai, governor beyond the river, Shethar-boznai, and your companions the Apharsachites, which are beyond the river, be ye far from thence:
⁷ Let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in his place.
⁸ Moreover I make a decree what ye shall do to the elders of these Jews for the building of this house of God: that of the king's goods, even of the tribute beyond the river, forthwith expenses be given unto these men, that they be not hindered.
⁹ And that which they have need of, both young bullocks, and rams, and lambs, for the burnt offerings of the God of heaven, wheat, salt, wine, and oil, according to the appointment of the priests which are at Jerusalem, let it be given them day by day without fail:
¹⁰ That they may offer sacrifices of sweet savours unto the God of heaven, and pray for the life of the king, and of his sons.
¹¹ Also I have made a decree, that whosoever shall alter this word, let timber be pulled down from his house, and being set up, let him be hanged thereon; and let his house be made a dunghill for this.
¹² And the God that hath caused his name to dwell there destroy all kings and people, that shall put to their hand to alter and to destroy this house of God which is at Jerusalem. I Darius have made a decree; let it be done with speed.
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 (Re 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, Php 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), 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.
13-22
Completion of the Second Temple (516 BC)
繁體中文
第二聖殿完工（主前五一六年）
¹³ 於是河西的總督達乃、示他‧波斯乃和他們的同夥，遵大流士王所降的旨，速速而行。
¹⁴ 猶大的長老因先知哈該和易多的孫子撒迦利亞所說勸勉的話，就建造這殿，凡事亨通。他們遵著以色列神的命令，並波斯王居魯士、大流士、亞達薛西的旨意，建造完畢。
¹⁵ 這殿於大流士王第六年，亞達月初三日，完工。
¹⁶ 以色列的祭司、利未人，並其餘被擄歸回的子孫，都歡歡喜喜地行奉獻這神殿的禮。
¹⁷ 在奉獻這神殿的禮上，他們獻公牛一百隻、公綿羊二百隻、綿羊羔四百隻；又照以色列支派的數目獻山羊十二隻，為以色列眾人作贖罪祭。
¹⁸ 他們照摩西書上所寫的，派祭司按著班次，利未人按著等次，在耶路撒冷供神的職任。
¹⁹ 正月十四日，被擄歸回的人守逾越節。
²⁰ 原來祭司和利未人一同自潔，他們全都潔淨了，為一切被擄歸回的人、並他們的弟兄祭司，又為自己宰了逾越節的羊羔。
²¹ 從被擄之地歸回的以色列人和一切除掉那地外邦人污穢、歸附他們、尋求耶和華以色列神的人，都吃這羔羊；
²² 歡歡喜喜地守除酵節七日；因為耶和華使他們歡喜，又使亞述王的心轉向他們，堅固他們的手，去作以色列神殿的工程。
我們在此有，I. 猶太人的仇敵成了他們的朋友。他們從王那裏領了這命令，就帶著與他們的前任阻止工程時同樣的迫切，來鼓勵和協助這工，Ezr 4:23。王所吩咐的，他們都作了；並且因為不願被人看作勉強而作，就速速而行，Ezr 6:13。王的溫和，使他們違背自己的意願，也變得溫和。
II. 聖殿的建造得以繼續，並在短時間內完工，Ezr 6:14,15。如今猶大的長老都歡歡喜喜地建造。據我所知，長老們自己也親手在其中勞作；若他們如此行，這並不貶損他們長老的身分，反倒是對其他工人的鼓勵。1. 他們覺得自己因以色列神的命令而有責任如此行——神賜給他們權柄，正是要他們用來事奉他。2. 他們因外邦君王的命令而感到羞愧——從前的居魯士，如今的大流士，以及後來的亞達薛西——這些君王如此熱心，猶大的長老豈可在這善工上懈怠？外邦人既不吝惜這建造的費用，生來的以色列人豈可吝惜自己的辛勞和關注？3. 他們因哈該和撒迦利亞的預言而受到鼓勵——這兩位先知大概向他們陳明了（如帕特里克主教所提示的）神感動波斯王的心如此恩待他們的奇妙良善。如今工程進展如此順利，四年之內便告完成。至於神，他的作為完全。福音的教會——那屬靈的殿——建造費時，但終必完工，就是奧秘的身體完成之時。每一個信徒都是活的殿，在至聖的真道上建造自己。撒但和我們自己的敗壞大大攔阻這工。我們敷衍了事，走走停停；但那開了這善工的必使之成就，並要施行公理，直到得勝。義人的靈魂必被成全*。
III. 聖殿的奉獻。殿既建成，既是專為聖潔的用途而設計，他們就以實例表明當如何使用——帕特里克主教說，這正是奉獻一詞的正確含義。他們以莊嚴的儀式進行，大概還公開宣佈將它分別為聖，歸於神的榮耀，專用於他的敬拜。1. 在這服事中供職的人，不僅有執事的祭司和利未人，還有以色列的子孫——十二個支派中每支派都有人，雖然以猶大和便雅憫為主——以及其餘被擄歸回的子孫，這暗示除了以色列的子孫之外，還有別國的人與他們一同遷來，歸化了他們的宗教；除非我們讀作就是被擄歸回之人的餘民，那麼我們可以設想，此處是注意到了他們卑微受苦的景況，因為對這景況的思想幫助他們在這敬拜和其他宗教操練中更加敬虔認真。可悲的改變！以色列的子孫竟成了被擄的子孫，而且只顯出他們的餘民，正合那預言（賽 7:3）：施亞雅述——餘民必歸回。2. 此際所獻的祭物是公牛、公綿羊和綿羊羔（Ezr 6:17），作燔祭和平安祭；在數量上不能與所羅門聖殿奉獻時所獻的相比，但因為是按他們目前的力量而獻，就蒙悅納；因為在大試煉之中，他們快樂的滿足和極深的貧窮，格外顯出他們樂捐的厚恩，林後 8:2。這幾百隻對他們而言，比所羅門的幾千隻對所羅門而言更多。但除此之外，他們還獻了十二隻公山羊作贖罪祭——每支派一隻——為他們的罪贖罪，他們認為這是他們的事奉蒙悅納所必需的。如此，藉著除掉罪孽，他們要使自己脫離那一直是近年苦難之刺的東西；若不除掉，就會成為他們當前安慰之根的蟲。3. 這服事是以喜樂來進行的。他們都高興看見聖殿建成，其中的事務處於如此好的狀態。讓我們學習以喜樂迎接聖潔的典章，以愉快的心參與其中。讓我們以歡欣事奉耶和華。無論我們向神奉獻甚麼，都要帶著喜樂而作，因他樂意悅納。4. 他們奉獻殿時，也安頓了殿中的家事。沒有聖殿的事奉，他們在聖殿中得不著甚麼安慰，所以他們派祭司按著班次，利未人按著等次，Ezr 6:18。在這奉獻中設立了對神的敬拜之後，他們小心維持下去，並以摩西的書為準則，在這設立上時常注目於它。雖然如今聖殿的事奉不能像從前那樣以鋪張和豐盛來進行，因為他們貧窮，然而或許它進行得與以往一樣純潔，一樣緊貼神的設立——這才是它真正的榮耀。再沒有甚麼美貌能比得上聖潔的美。
IV. 在新建的聖殿中守逾越節。他們既剛從巴比倫的奴役中得釋放，此時紀念他們從埃及的奴役中得釋放，正是合宜。新鮮的恩惠當使我們記念從前的恩惠。我們可以設想他們歸回以來每年都多少守了逾越節，因為他們有祭壇和帳幕。但他們常受仇敵攪擾，地方狹窄，周圍又沒有便利的設施，所以直到聖殿建成才能以應有的莊嚴來守；如今他們把它變成歡樂的節期——這節日恰好落在聖殿完工奉獻後的第二個月，Ezr 6:19。此處注意到，1. 那些宰逾越節羊羔之祭司和利未人的潔淨，Ezr 6:20。在希西家的時候，祭司中有許多人因沒有自潔而受責備。但如今為他們的稱讚而記下：他們一同自潔，如同一人（原文如此）——他們在決心和努力上都同心，要使自己保持禮儀上的潔淨，以備這莊嚴的節期；他們在預備上同心合意，彼此幫助，以至於他們全都潔淨了，一個不缺。傳道人的純潔大大增添他們事奉的美；他們的合一也是如此。2. 與他們同領這聖禮的歸化者：一切除掉那地外邦人污穢、歸附他們、尋求耶和華以色列神的人——他們離開了自己的國家和其中的迷信，把自己的分投於以色列的神，又從那地外邦人的污穢中轉回——無論是他們的偶像崇拜還是不道德——去尋求耶和華以色列的神作他們的神——這些人都吃了逾越節的筵席。請看那些歸化者、那些歸信的人是如何描述的。他們從罪的污穢和與罪人的團契中分別出來，在效法和交通上與神的以色列人聯合，又定意尋求以色列的神；凡真心如此行的人，雖是外人和客旅，都受歡迎來赴福音的筵席，如同與聖徒同國，是神家裏的人。3. 他們守除酵節時極大的喜樂和滿足，Ezr 6:22。耶和華使他們歡喜——既賜給他們喜樂的原因，又賜給他們喜樂的心。如今距這殿立根基約有二十年了，我們可以設想那時因記念第一聖殿而哭泣的老年人此時多半已經去世，所以如今他們的喜樂中不再摻雜眼淚。那些有充分根據喜樂的人，因此有理由感恩，因為是神使他們喜樂。他是我們一切喜樂溪流的源頭。神應許一切抓住他盟約的人，必使他們在他禱告的殿中喜樂。他們在此際喜樂的特別原因是：神使皇帝的心轉向他們，去堅固他們的手。若那些從前反對我們、或我們擔心會反對我們的人，竟然是支持我們的，我們就可以以此為蒙恩的記號而喜樂——我們所行的討耶和華喜悅（箴 16:7）——榮耀也當歸給他。
영문 원문
Completion of the Second Temple (516 BC)
¹³ Then Tatnai, governor on this side the river, Shethar-boznai, and their companions, according to that which Darius the king had sent, so they did speedily.
¹⁴ And the elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia.
¹⁵ And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king.
¹⁶ And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy,
¹⁷ And offered at the dedication of this house of God an hundred bullocks, two hundred rams, four hundred lambs; and for a sin offering for all Israel, twelve he goats, according to the number of the tribes of Israel.
¹⁸ And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses.
¹⁹ And the children of the captivity kept the passover upon the fourteenth day of the first month.
²⁰ For the priests and the Levites were purified together, all of them were pure, and killed the passover for all the children of the captivity, and for their brethren the priests, and for themselves.
²¹ And the children of Israel, which were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek the LORD God of Israel, did eat,
²² And kept the feast of unleavened bread seven days with joy: for the LORD had made them joyful, and turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel.
Here we have, I. The Jews' enemies made their friends. When they received this order from the king they came with as much haste to encourage and assist the work as their predecessors had done to put a stop to it, Ezr 4:23. What the king ordered they did, and, because they would not be thought to do it with reluctance, they did it speedily, Ezr 6:13. The king's moderation made them, contrary to their own inclination, moderate too.
II. The building of the temple carried on, and finished in a little time, Ezr 6:14,15. Now the elders of the Jews built with cheerfulness. For aught I know, the elders themselves laboured at it with their own hands; and, if they did, it was no disparagement to their eldership, but an encouragement to the other workmen. 1. They found themselves bound to it by the commandment of the God of Israel, who had given them power that they might use it in his service. 2. They found themselves shamed into it by the commandment of the heathen kings, Cyrus formerly, Darius now, and Artaxerxes some time after. Can the elders of the Jews be remiss in this good work when these foreign princes appear so warm in it? Shall native Israelites grudge their pains and care about this building when strangers grudge not to be at the expense of it? 3. They found themselves encouraged in it by the prophesying of Haggai and Zechariah, who, it is likely, represented to them (as bishop Patrick suggests) the wonderful goodness of God in inclining the heart of the king of Persia to favour them thus. And now the work went on so prosperously that, in four years' time, it was brought to perfection. As for God, his work is perfect. The gospel church, that spiritual temple, is long in the building, but it will be finished at last, when the mystical body is completed. Every believer is a living temple, building up himself in his most holy faith. Much opposition is given to this work by Satan and our own corruptions. We trifle, and proceed in it with many stops and pauses; but he that has begun the good work will see it performed, and will bring forth judgment unto victory. Spirits of just men will be made perfect.
III. The dedication of the temple. When it was built, being designed only for sacred uses, they showed by an example how it should be used, which (says bishop Patrick) is the proper sense of the word dedicate. They entered upon it with solemnity and probably with a public declaration of the separating of it from common uses and the surrender of it to the honour of God, to be employed in his worship. 1. The persons employed in this service were not only the priests and Levites who officiated, but the children of Israel, some of each of the twelve tribes, though Judah and Benjamin were the chief, and the rest of the children of the captivity or transportation, which intimates that there were many besides the children of Israel, of other nations, who transported themselves with them, and became proselytes to their religion, unless we read it, even the remnant of the children of the captivity, and then, we may suppose, notice is hereby taken of their mean and afflicted condition, because the consideration of that helped to make them devout and serious in this and other religious exercises. A sad change! The children of Israel have become children of the captivity, and there appears but a remnant of them, according to that prediction (Isa 7:3), Shear-jashub—The remnant shall return. 2. The sacrifices that were offered upon this occasion were bullocks, rams, and lambs (Ezr 6:17), for burnt-offerings and peace-offerings; not to be compared, in number, with what had been offered at the dedication of Solomon's temple, but, being according to their present ability, they were accepted, for, after a great trial of affliction, the abundance of their joy, and their deep poverty, abounded to the riches of their liberality, 2Co 8:2. These hundreds were more to them than Solomon's thousands were to him. But, besides these, they offered twelve he-goats for sin-offerings, one for every tribe, to make atonement for their sins, which they looked upon as necessary in order to the acceptance of their services. Thus, by getting iniquity taken away, they would free themselves from that which had been the sting of their late troubles, and which, if not removed, would be a worm at the root of their present comforts. 3. This service was performed with joy. They were all glad to see the temple built and the concerns of it in so good a posture. Let us learn to welcome holy ordinances with joy and attend on them with pleasure. Let us serve the Lord with gladness. Whatever we dedicate to God, let it be done with joy that he will please to accept of it. 4. When they dedicated the house they settled the household. Small comfort could they have in the temple without the temple service, and therefore they set the priests in their divisions and the Levites in their courses, Ezr 6:18. Having set up the worship of God in this dedication, they took care to keep it up, and made the book of Moses their rule, to which they had an eye in this establishment. Though the temple service could not now be performed with so much pomp and plenty as formerly, because of their poverty, yet perhaps it was performed with as much purity and close adherence to the divine institution as ever, which was the true glory of it. No beauty like the beauty of holiness.
IV. The celebration of the passover in the newly-erected temple. Now that they were newly delivered out of their bondage in Babylon it was seasonable to commemorate their deliverance out of their bondage in Egypt. Fresh mercies should put us in mind of former mercies. We may suppose that they had kept the passover, after a sort, every year since their return, for they had an altar and a tabernacle. But they were liable to frequent disturbances from their enemies, were straitened for room, and had not conveniences about them, so that they could not do it with due solemnity till the temple was built; and now they made a joyful festival of it, it falling out in the next month after the temple was finished and dedicated, Ezr 6:19. Notice is here taken, 1. Of the purity of the priests and Levites that killed the passover, Ezr 6:20. In Hezekiah's time the priests were many of them under blame for not purifying themselves. But now it is observed, to their praise, that they were purified together, as one man (so the word is); they were unanimous both in their resolutions and in their endeavours to make and keep themselves ceremonially clean for this solemnity; they joined together in their preparations, that they might help one another, so that all of them were pure, to a man. The purity of ministers adds much to the beauty of their ministrations; so does their unity. 2. Of the proselytes that communicated with them in this ordinance: All such as had separated themselves unto them, had left their country and the superstitions of it and cast in their lot with the Israel of God, and had turned from the filthiness of the heathen of the land, both their idolatries and immoralities, to seek the Lord God of Israel as their God, did eat the passover. See how the proselytes, the converts, are described. They separated themselves from the filthiness of sin and fellowship with sinners, joined themselves with the Israel of God in conformity and communion, and set themselves to seek the God of Israel; and those that do so in sincerity, though strangers and foreigners, are welcome to eat of the gospel feast, as fellow-citizens with the saints and of the household of God. 3. Of the great pleasure and satisfaction wherewith they kept the feast of unleavened bread, Ezr 6:22. The Lord had made them joyful, had given them both cause to rejoice and hearts to rejoice. It was now about twenty years since the foundation of this temple was laid, and we may suppose the old men that then wept at the remembrance of the first temple were most of them dead by this time, so that now there were no tears mingled with their joys. Those that are, upon good grounds, joyful, have therefore reason to be thankful, because it is God that makes them to rejoice. He is the fountain whence all the streams of our joy flow. God has promised to all those who take hold of his covenant that he will make them joyful in his house of prayer. The particular occasion they had for joy at this time was that God had turned the heart of the emperor to them, to strengthen their hands. If those that have been, or who we feared would have been, against us, prove to be for us, we may rejoice in it as a token for good, that our ways please the Lord (Pr 16:7), and he must have the glory of it.
以斯拉這寶貴的名字起初在書卷的標題中向我們致意，但在歷史的記述中直到本章我們才遇見它——本章在另一個朝代、即亞達薛西的朝代中將他引入公開的行動。我們可以設想，所羅巴伯和耶書亞此時若非已經離世，也已年邁；我們也不再聽見哈該和撒迦利亞的消息；他們已經完成了他們的見證。當這些有用的器皿被放在一邊時，神和以色列的事業將會如何呢？信靠神吧——他有剩下的靈，必在他們的位置上興起別人。此處的以斯拉、以及下一卷書中的尼希米，在他們的日子裏如同那些人在他們的日子裏一樣有用。此處有，I. 關於以斯拉本人、以及他為公眾的益處而往耶路撒冷之行程的一般記述，Ezr 7:1-10。II. 亞達薛西賜給他的委任狀的副本，Ezr 7:11-26。III. 他因此向神的感恩，Ezr 7:27,28。下一章將給我們關於他的同伴、他的旅程和他抵達耶路撒冷的更詳細記述。