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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)
简体中文
大流士的恩诏（公元前519年）
¹ 于是大流士王下旨，在巴比伦的库房内、就是存放宝物之处，考查册籍。 ² 在玛代省亚马他城的宫内，寻得一卷，内有记录这样写着： ³ 居鲁士王元年，居鲁士王论到在耶路撒冷神的殿，曾降旨说：要建造这殿，作为献祭之处；根基当坚立；殿高六十肘，宽六十肘； ⁴ 用三层大石头，一层新木头；经费由王库而出； ⁵ 并且神殿中的金银器皿，就是尼布甲尼撒从耶路撒冷殿中掠去带到巴比伦的，当归还，带到耶路撒冷的殿里，各按原处放在神的殿中。 ⁶ 现在河西的总督达乃、示他波斯乃，和你们的同党亚法萨迦人，就是在河西的，你们当远离那里。 ⁷ 不要拦阻这神殿的工程；任凭犹大的省长和犹大的长老在原处建造这神的殿。 ⁸ 我又降旨，论到你们向犹大长老建造这神殿当怎样行：就是从王的财宝——就是河西的贡物中——速速拨取经费给这些人，免得他们工程受阻。 ⁹ 他们与天上之神献燔祭所需用的公牛犊、公绵羊、羊羔、麦子、盐、酒、油，都要照耶路撒冷的祭司所指定的，每日供给他们，毫不间断； ¹⁰ 好叫他们献馨香的祭给天上的神，又为王和众王子的寿命祈祷。 ¹¹ 我又降旨：无论何人更改这命，必从他房屋中抽出一根梁来，举起将他悬挂其上；又使他的房屋成为粪堆。 ¹² 那使他的名居住在耶路撒冷殿中的神，必灭绝一切想要更改或毁坏这耶路撒冷神殿的君王和百姓。我大流士降了这旨，当速速遵行。
我们在此有：I. 居鲁士为建殿所下的谕旨在此重述。撒玛利亚人引述它，因为犹太人曾以之为依据；他们也许希望它找不到，那时犹太人的依据便被驳回，工程也可叫停。乃下令在档案中查阅；因为看来各支派并未曾为自己备一份正本，否则必大有帮助；如今他们只能向原档求助。这谕旨先在巴比伦（拉六1）——居鲁士签字时所在之地——寻找。但既在那里寻不见，大流士并未以此为借口，断定既无此谕便可判犹太人败诉，下令停工；反而（因他自己曾听说这谕旨确曾下达）下令在其他地方查阅档案，终于在意料之外的玛代省亚马他城中寻得（拉六2）。也许有人不敢毁掉它，却出于对犹太人的恶意把它藏在那里，使他们失去其益处。但神的护理使它重见天日，并在此全文转录（拉六3-5）。1. 此处有建造圣殿的凭据：耶路撒冷神的殿，当建造那殿（可如此读）——按如此如此的尺寸、如此如此的材料。2. 又有从王库支取建殿费用的凭据（拉六4）。我们却未见他们曾领过此处所命令的款项，因为朝廷情势很快便变了。3. 又有归还尼布甲尼撒所掠圣殿器皿的凭据（拉六5），并命耶和华的祭司将之全数归还原处，放在神的殿中。
II. 大流士以此为基础、继其意旨，下谕加以确认。
1. 大流士的谕旨十分明确，令人满意。
（1）他禁止他的官员对建殿作任何阻挠。其措辞暗示他明知他们有意阻挠：你们当远离那里（拉六6）；不要拦阻这神殿的工程（拉六7）。仇敌的怒气就这样化为对神的赞美，其余的他则加以约束。
（2）他命他们从自己的库中拨款资助建殿的人。[1] 为推进工程（拉六8）。此处他承袭居鲁士的榜样（拉六4）。[2] 为圣殿建成后维持其中的献祭（拉六9）。他下令每日供应他们献燔祭和素祭所需的一切。他甘心使自己的收入成为这工程的经常开支，并命每日支付，毫不间断，使他们可以献祭并 accompanying prayers（因列祖献祭时求告耶和华的名，撒母耳、以利亚等人也是如此），为王和众王子的寿命——即他们的幸福与繁荣——祈祷（拉六10）。请看他在此如何将尊荣，第一，归于以色列的神——他一再称他为天上的神。第二，归于他的仆人——命他的委员照祭司的指定发放供应圣殿事奉之物。那些本想辖制祭司的人，如今在这事上反要听他们调度。神的祭司竟在公款上有如此权益，乃是新事。第三，归于祷告：好叫他们为王和众王子的寿命祈祷。他知道他们是个祷告的子民，又听说在他们所求告的一切事上神都亲近他们。他深觉需要他们的祷告，也可能从中得着益处；他善待他们，是为要在他们的祷告中有分。神的子民当为在上有权柄的人祷告，这不仅是本分——要为良善温和的，也为乖僻的——但他们特别有感激之责，为保护者和恩人祷告；君王的智慧在于渴望他们的祷告，并尽力争取。最伟大的君王也不要轻看最卑微圣徒的祷告；能让他们为我所用，是可羡慕的；若让他们反对我，便是可怕的。
（3）他以刑罚来执行他的谕旨（拉六11）："谁也不可阻挡圣殿的工程和事奉，也不可扣留王库所批准的供应，违者处死。若有人更改此谕旨，就让他（如我们所说）在自家门前被吊死——吊在他自家房屋的梁上，并作为可憎之人，使他的房屋成为粪堆。"
（4）他将一切有分于毁坏这殿的君王和百姓都置于神的咒诅之下（拉六12）。他自己所不能为圣殿作的保护，他求那报应属他的神去作。这表明他在此事上热心；虽然这殿终被神公义的手极为公义地毁灭，但那些执行毁灭的罗马人也许感受到了这咒诅的效应，因为那帝国之后明显衰落。
2. 从这一切我们学知：（1）君王的心在神手中，他随己意使之流转；他们是怎样的人，乃是他使他们成为的，因他是万王之王。（2）当神为教会成就其恩典旨意的时候一到，他必兴起出乎人意料之外的工具来推进。（地却有时帮助妇人——启十二16）那些宗教信仰本不多却被用来捍卫宗教的人，也是如此。（3）凡意图加害教会的事，往往因神主宰的护理反而成了教会的益处（腓一12）。犹太人的仇敌向大流士申诉，本想得到镇压犹太人的命令，结果却得了供应犹太人的命令。如此，从吃的之中出来了食物。次经以斯德拉（即以斯拉）对此谕偏待犹太人另有说法：说大流士曾许愿，若能登基，必在耶路撒冷建殿；而当时作他侍从的所罗巴伯（虽然此处明明可见他那时正在耶路撒冷），因在他面前就此题作了一篇机敏的讲论（"真理为大，必能得胜"），王便任他所求作报答；他便只求这谕旨，以践王所许之愿。
英文原文
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)
简体中文
第二圣殿的建成（公元前516年）
¹³ 于是河西的省长达乃、示他波斯乃和他们的同党，照大流士王所发的命，速速遵行。 ¹⁴ 犹大的长老因先知哈该和易多的孙子撒迦利亚所说劝勉的话，就继续建造，凡事亨通；他们便建造，建成了，是照以色列神的命令，并照波斯王居鲁士、大流士、亚达薛西的旨意。 ¹⁵ 大流士王第六年，亚达月初三日，这殿完工。 ¹⁶ 以色列的祭司、利未人，并其余被掳归回的人，都欢欢喜喜地行奉献这神殿的礼。 ¹⁷ 行奉献神殿的礼，他们献公牛一百只、公绵羊二百只、羊羔四百只为祭；又照以色列支派的数目，献公山羊十二只，为以色列众人作赎罪祭。 ¹⁸ 且照摩西书上所写的，派祭司按班次，利未人按分职，在耶路撒冷事奉神。 ¹⁹ 正月十四日，被掳归回的人守逾越节。 ²⁰ 祭司和利未人一同自洁，他们都洁净了；为一切被掳归回之人和他们的弟兄祭司，并为自己，宰逾越节的羊羔。 ²¹ 从被掳之地归回的以色列人，并一切从那地外邦人的污秽中分别出来、寻求耶和华以色列神的人，都吃这羊羔， ²² 欢欢喜喜地守除酵节七日；因为耶和华使他们欢喜，又使亚述王的心转向他们，坚固他们的手，去做以色列神殿的工。
我们在此有：I. 犹太人的仇敌变成了朋友。他们一接到王的命令，便以其前辈阻止之同样急切的心来鼓励和帮助工程——正如拉四23所记。凡王所命的，他们都照行；并且，因他们不愿显得勉强，便速速遵行（拉六13）。王的温和使他们违心地也变得温和。
II. 建殿工程继续推进，不久便告完工（拉六14、15）。如今犹大的长老们欢喜地建造。据我所知，长老们本身也亲手劳力；他们若如此行，并无损于长老之尊，反能激励其他工人。1. 他们觉得自己因以色列神的命令而有此责——神赐他们力量，正是要他们用以事奉他。2. 他们因外邦君王的命令——居鲁士先前、大流士如今、亚达薛西日后——而被激励起来：当这些外邦君王如此热心于此，犹大的长老能在这善工上怠慢吗？当外人不惜花钱，本国以色列人能吝惜自己的劳力和心血吗？3. 他们因哈该和撒迦利亚的预言而得鼓励；这两位先知，大概如帕特里克主教所推测，向他们讲述了神奇妙的良善，使波斯王的心倾向他们、如此恩待他们。如今工程进行得极为顺利，四年之内便告完美竣工。至于神，他的作为是完全的。 福音教会——那属灵的殿——建造虽久，终必完工，到那日奥秘的身体得着全备。每个信徒都是活的殿，在至圣的真道上建造自己。撒但和我们自己的败坏对这工作大有阻挠；我们虚掷光阴，时常停顿、踌躇；但那动了善工的必成全之，并要施行公理，叫公理得胜。义人的灵魂必得以完全。
III. 圣殿的奉献。殿既建成，本为圣用而设，他们便以实例表明当如何使用它——帕特里克主教说，这正是"奉献"一词的真义。他们以庄重之礼进入此殿，大概还公开宣告将之从凡用中分别出来，献与神为尊荣，专为敬拜之用。1. 参与此事的，不仅有祭司和利未人主持，更有以色列的子孙——十二支派各有代表，虽然犹大和便雅悯居多——以及其余被掳归回之人；这暗示除以色列子孙外，还有其他民族的人与他们一同迁来，归顺了他们的信仰；除非我们读作就是被掳归回之子民的余数，那么我们可以设想，此处特意记他们卑微受苦的境况，因想到这一点有助于使他们在此敬虔和严肃的宗教操练中更为虔诚。何等可悲的变化！以色列的子孙竟成了被掳的人；而且所显出的不过是他们的余数——正如以赛亚书七章3节的预言：施亚雅述——余数必归回。2. 这次所献的祭——公牛、公绵羊和羊羔（拉六17），作为燔祭和平安祭；在数量上虽不能与所罗门建殿时所献的相比，但既按他们现今的能力而献，便蒙悦纳；因他们在患难大试炼之中，满足的快乐和极深的贫乏，格外显出他们乐捐的厚恩（林后八2）。对他们的这些数百，比对所罗门的数千更为宝贵。但除此之外，他们还献了十二只公山羊作赎罪祭——每支派一只——为他们赎罪，他们视之为使自己所献的事奉得蒙悦纳所必需。如此，借着除掉罪孽，他们便脱离了那曾成为他们近来苦难之刺的东西；若不除掉，必成为他们现今安慰之根中的虫。3. 这次事奉是以喜乐而行的。他们都为见圣殿建成、其中诸事如此善美而欢喜。让我们学习以喜乐之心欢迎圣礼，并以欢欣赴之。让我们乐意事奉耶和华。凡我们献与神的，都当以喜乐而献，因他乐意悦纳。4. 他们奉献殿宇之时，也安顿了殿中之事。圣殿若无其中的事奉，就难有安慰；所以他们派祭司按班次、利未人按分职（拉六18）。他们既在奉献中设立了神的敬拜，便用心持守之，并以摩西的书为准则，在此设立上着眼于此书。虽然圣殿的事奉如今不能如从前那样华美丰盛——因他们的贫乏——但也许从未如此纯洁、如此贴近神的设立——那才是圣殿真正的荣耀。没有比圣洁之美更美的。
IV. 在新建的圣殿中守逾越节。他们既新近脱离巴比伦的辖制，正是合时记念他们脱离埃及辖制之时。新的怜悯当使我们想起旧日的怜悯。我们可以设想，自他们归回以来，每年都曾勉强守过逾越节，因他们有坛有帐幕。但他们常常受仇敌搅扰，地方狭小，环境不便，所以不能以应有的庄重守之，直到圣殿建成；如今他们便以此为欢欣的节期，恰在圣殿建成奉献的次月（拉六19）。此处记有：1. 宰逾越节羊羔之祭司和利未人的洁净（拉六20）。在希西家时代，许多祭司因未自洁而受责备。如今却被记为他们的赞美：他们一同自洁，如同一人（原文如此）；他们同心决议，同心努力，使自己在此礼仪上合乎律法之洁；他们一同预备，彼此相助，所以他们都洁净了——一个不缺。仆人的洁净大大加添其事奉的美；他们的合一也是如此。2. 与他们同领此礼的归顺者：一切已经分别自己归向他们的人——他们离弃了自己的国家和其中的迷信，将自己的分投于以色列的神，又从那地外邦人的污秽中转离——无论是他们的偶像崇拜还是不道德——来寻求耶和华以色列的神——如此的人都吃逾越节的羊羔。请看归顺者、归信者如何被描述：他们从罪和与罪人之交中分别出来，与以色列的神在顺服和相交上联属，并立志寻求以色列的神；凡诚心如此行的，虽为外人、为客旅，都欢迎赴福音的筵席，与圣徒同国，是神家里的人。3. 他们守除酵节的大喜乐和大满足（拉六22）。耶和华使他们欢喜——既赐他们喜乐之因，也赐他们喜乐之心。如今距圣殿立基约有二十年；我们可以设想，当年因记念第一殿而哭泣的老人，此时多半已去世，所以他们的喜乐中不再掺着眼泪。凡有正当理由喜乐之人，也就有理由感恩，因为使他们喜乐的是神。他是我们一切喜乐之流的源头。神应许凡抓住他约的人，必使他们在祷告的殿中喜乐。他们此时喜乐的特别缘由是：神已经使君王的心转向他们，坚固他们的手。若那些从前反对我们、或我们所怕将要反对我们的人，竟然变为帮助我们的人，我们可以以此为好兆头而欢喜——我们所行的既蒙耶和华喜悦（箴十六7）——并将荣耀归神。
英文原文
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.
关于圣殿立基之庄严，我们读于拉3:1-13；其建造之何等迟缓、何等艰难，我们见诸拉4:1-5:17；然而顶石终于如何在欢呼之声中被安置，我们则在本章得见；甚至我们这些时隔久远之人读至此处，也不禁呼喊："恩典、恩典归于它！"论到神，他的作为本是完全的；或为迟缓之工，却必是稳妥之工。本章记载：I. 重述居鲁士下诏建造圣殿之谕令，拉6:1-5。II. 大流士颁布新谕以促成此工之完成，借此推行前令，拉6:6-12。III. 工程因此告竣，拉6:13-15。IV. 圣殿建成后的庄严奉献礼（拉6:16-18），以及（可说是）以守逾越节为其落成启用之礼，拉6:19-22。如今我们可以说，在犹大与耶路撒冷，凡事尽都美好，极其美好。