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英文原文
We left the temple-work at a full stop; but, being God's work, it shall be revived, and here we have an account of the reviving of it. It was hindered by might and power, but it was set a-going again "by the Spirit of the Lord of hosts." Now here we are told how that blessed Spirit, I. Warmed its cool-hearted friends and excited them to build, Ezr 5:1,2. II. Cooled its hot-headed enemies, and brought them to better tempers; for, though they secretly disliked the work as much as those in the foregoing chapter, yet, 1. They were more mild towards the builders, Ezr 5:3-5. 2. They were more fair in their representation of the matter to the king, of which we have here an account, Ezr 5:6-17.
1-2
The Jews Encouraged by Their Prophets (520 BC)
猶太人被他們的先知激勵（主前五二○年）
¹ 那時，先知哈該和易多的孫子撒迦利亞奉以色列神的名向猶大和耶路撒冷的猶太人說預言。
² 於是撒拉鐵的兒子所羅巴伯和約薩達的兒子耶書亞都起來動手建造耶路撒冷的殿，又有神的先知在那裏幫助他們。
有人估計聖殿的建造只停頓了九年；我寧可相信最多十五年。在這段時間裏他們有祭壇和帳幕，他們無疑使用了。當我們不能作我們所願的事時，我們必須在事奉神的事上盡力所能，並為不能作得更好而難過。但那些被雇來阻礙這工的謀士（Ezr 4:5）告訴他們——或許冒充有默示——建造聖殿的時候尚未來到（該 1:2），力稱所羅門聖殿的建造時候也等了很久才來到；如此百姓在自己天花板的房屋裏安然無恙，而神的殿卻荒涼。如今此處我們被告知，那似乎已死的好事業如何被注入了生命。
I. 他們有兩位好牧者，奉神的名懇切勸他們重新使這工的輪子轉動。當留意，
1. 這些牧者是誰，即先知哈該和撒迦利亞——他們都在大流士第二年開始說預言，如該 1:1，亞 1:1 所示。當注意，(1.) 神在人中的殿要藉著預言建造，不是藉著屬世的武力（那常阻礙它，卻少促進它），而是藉著神的道。如同我們爭戰的兵器，照樣我們建造的工具也不是屬肉體的，而是屬靈的，而福音的傳道者就是那建造者。(2.) 神先知的職責是激發神的百姓行善、並在其中幫助他們、堅固他們的手，並藉著從神的道中所取的合宜考量使他們盡本分並在其中得鼓勵。(3.) 神為一國存留憐憫的記號，就是當他在他們中間興起先知，作他們在神的道路和工作上的幫助者、引導者、監督者和治理者。
2. 他們被差到誰那裏。他們向猶太人說預言（因為律法的頒賜是屬於他們的，照樣預言的恩賜也是，所以他們被稱為先知的子孫，徒 3:25，因為他們是在先知的教導和訓誨下受教的），甚至向他們，在他們身上——甚至在他們身上（原文如此），正如以西結向枯骨說預言使他們存活，結 37:4。他們向他們反對地說預言（帕特里克主教如此說），因為他們責備百姓不建造聖殿。神的道若現在不作為向我們作的見證被接受，他日必作為反對我們的見證被接受，並要審判我們。
3. 誰差遣了他們。他們奉以色列神的名——或（如有人讀的）為以色列神的緣故——說預言；他們奉他的委任說話，並從他對他們的權柄、他在他們裏面的利益、以及他的榮耀在他們中的關切來論證。
II. 他們有兩位好官長，在這工作中積極前進。他們的首領所羅巴伯、和他們的大祭司耶書亞，Ezr 5:2。那些身居尊貴和權力之位的人，當以他們的尊貴尊榮每一項善工，並以他們的權力為每一項善工注入生命：所以那些在前和在上的，當以可效法的關懷和熱心盡諸般的義並在善工上作先鋒。這些大人物不認為受耶和華先知的教導和指示是有損體面，反而是幸福，並樂於得著他們的幫助來復興這善工。在此讀 Ezr 5:1,2 和該 1:1-15（因為那是這兩節最好的註釋），看神藉著他的道——他使之道大於一切的名——以及與之道同工的聖靈行了何等大的事。
英文原文
The Jews Encouraged by Their Prophets (520 BC)
¹ Then the prophets, Haggai the prophet, and Zechariah the son of Iddo, prophesied unto the Jews that were in Judah and Jerusalem in the name of the God of Israel, even unto them.
² Then rose up Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and began to build the house of God which is at Jerusalem: and with them were the prophets of God helping them.
Some reckon that the building of the temple was suspended for only nine years; I am willing to believe that fifteen years were the utmost. During this time they had an altar and a tabernacle, which no doubt they made use of. When we cannot do what we would we must do what we can in the service of God, and be sorry we can do no better. But the counsellors that were hired to hinder the work (Ezr 4:5) told them, and perhaps with a pretence to inspiration, that the time had not come for the building of the temple (Hag 1:2), urging that it was long ere the time came for the building of Solomon's temple; and thus the people were made easy in their own ceiled houses, while God's house lay waste. Now here we are told how life was put into that good cause which seemed to lie dead.
I. They had two good ministers, who, in God's name, earnestly persuaded them to put the wheel of business in motion again. Observe,
1. Who these ministers were, namely, the prophets Haggai and Zechariah, who both began to prophesy in the second year of Darius, as appears, Hag 1:1, Zec 1:1. Note, (1.) The temple of God among men is to be built by prophecy, not by secular force (that often hinders it, but seldom furthers it), but by the word of God. As the weapons of our warfare, so the instruments of our building, are not carnal, but spiritual, and they are the ministers of the gospel that are the master-builders. (2.) It is the business of God's prophets to stir up God's people to that which is good, and to help them in it, to strengthen their hands, and, by suitable considerations fetched from the word of God, to quicken them to their duty and encourage them in it. (3.) It is a sign that God has mercy in store for a people when he raises up prophets among them to be their helpers in the way and work of God, their guides, overseers, and rulers.
2. To whom they were sent. They prophesied unto the Jews (for, as to them pertained the giving of the law, so also the gift of prophecy, and therefore they are called the children of the prophets, Ac 3:25, because they were educated under their tuition and instruction), even unto them, upon them, even upon them (so it is in the original), as Ezekiel prophesied upon the dry bones, that they might live, Eze 37:4. They prophesied against them (so bishop Patrick), for they reproved them because they did not build the temple. The word of God, if it be not received now as a testimony to us, will be received another day as a testimony against us, and will judge us.
3. Who sent them. They prophesied in the name, or (as some read it) in the cause, or for the sake, of the God of Israel; they spoke by commission from him, and argued from his authority over them, his interest in them, and the concern of his glory among them.
II. They had two good magistrates, who were forward and active in this work. Zerubbabel their chief prince, and Jeshua their chief priest, Ezr 5:2. Those that are in places of dignity and power ought with their dignity to put honour upon and with their power to put life into every good work: thus it becomes those that preceded, and those that preside, with an exemplary care and zeal to fulfil all righteousness and to go before in a good work. These great men thought it no disparagement to them, but a happiness, to be taught and prescribed to by the prophets of the Lord, and were glad of their help in reviving this good work. Read the Ezr 5:1,2, Hag 1:1-15 here (for that is the best comment on these two verses) and see what great things God does by his word, which he magnifies above all his name, and by his Spirit working with it.
3-17
The Case Represented to Darius (519 BC)
案件呈報大流士（主前五一九年）
³ 當時河西的總督達乃和他們的同夥示他‧波斯乃來到他們那裏，對他們這樣說：誰降旨讓你們建造這殿，修成這牆呢？
⁴ 我們便這樣回答他們：建造這殿的人叫甚麼名字？
⁵ 然而他們神的眼目看顧猶大的長老，以致總督等不能叫他們停工，直等到奏文上達大流士，得著回覆，他們才用書信回覆這事。
⁶ 河西的總督達乃、示他‧波斯乃和他們的同夥亞法薩迦人，就是河西的人，上奏大流士王的奏文抄本記在下面：
⁷ 他們上奏本於王，內中寫著說：願大流士王凡事平安。
⁸ 王該知道，我們到了猶大省，到了大神的殿。這殿是用大石建造的，梁木放入牆內；這工程進行甚速，在他們手下亨通。
⁹ 我們就問那些長老，對他們這樣說：誰降旨讓你們建造這殿，修成這牆呢？
¹⁰ 又問他們叫甚麼名字，為要奏告王，好寫明他們中為首的人叫甚麼名字。
¹¹ 他們這樣回答我們說：我們是天地之神的僕人，重建前多年所建造的殿，就是以色列的一位大君王建造修成的。
¹² 但我們列祖惹動天上的神發怒，神把他們交在迦勒底人巴比倫王尼布甲尼撒手中；他毀壞這殿，又將百姓擄到巴比倫。
¹³ 然而巴比倫王居魯士元年，居魯士王降旨，吩咐建造這神的殿。
¹⁴ 神殿的金銀器皿，就是尼布甲尼撒從耶路撒冷的殿中拿出、帶到巴比倫廟中的，居魯士王也從巴比倫廟中拿出來，交給一個名叫設巴薩的人，立他為省長；
¹⁵ 對他說：你可以將這些器皿帶去，帶到耶路撒冷的殿中，神的殿當在原處建造。
¹⁶ 於是這設巴薩來了，將耶路撒冷神的殿的根基立定；從那時直到如今，這殿一直在建造，尚未完工。
¹⁷ 現在王若以為美，請查考巴比倫那裏王的寶庫，看居魯士王果真曾降旨吩咐建造耶路撒冷這神的殿，王對這事心意如何，請降旨指示我們。
我們在此有，I. 他們的鄰舍很快注意到這善工復甦的情形。看來他們對猶太人存著戒備的眼光；神的靈一激動聖殿的朋友們為它興起，惡靈就激動它的仇敵來反對。百姓建造裝修自己的房屋時，仇敵沒有攪擾他們（該 1:4），雖然王的命令是要阻止城的建造（Ezr 4:21）；但當他們重新著手聖殿的工程時，警報就響起，各方設法阻撓他們，Ezr 5:3,4。反對者的名字在此記下：達乃和示他‧波斯乃。我們所讀到的那些官長（Ezr 4:1-24），大概在這一朝之初就被調離了——如常情所是。君王常改換他們的副手、總督和省長，這是策略。這些人雖是聖殿建造的真正仇敵，性情卻比那些人好些，還多少講究說實話。若不是所有的人都有信心（帖後 3:2），慶幸的是有些人有信心，也有體面感。教會的仇敵並非同樣邪惡、同樣不可理喻。史家開始記述建造者和那些調查員之間的經過（Ezr 5:3,4），卻中斷了記述，轉而引用他們給王的上奏抄本——其中同樣的內容更為詳盡；他本來打算從中作摘錄（Ezr 5:4），但經過再思，就把全文插入了。
II. 神的護理對這善工的看顧（Ezr 5:5）：他們神的眼目看顧猶大的長老——那些積極作工的人——以致他們的仇敵不能如他們所願叫他們停工，直到奏文上達大流士。他們只要求他們停工，直到從王那裏得著關於這事的指示。但他們連這一點也不肯讓步，因為神的眼目看顧他們——他們的神。並且，1. 這挫敗了他們的仇敵，使他們糊塗軟弱，又保護建造者免受他們惡意的計謀。當我們從事神的工作時，就受他特別的保護；他的眼目為善待我們而看我們，聖殿石頭上的七眼也是如此；見亞 3:9，4:10。2. 這激發了他們。猶大的長老看見神的眼目看顧他們——觀察他們所作的，並在他們作得好的事上認可他們——於是他們就有足夠的勇氣面對仇敵，在一切反對中依然有力地繼續工作。我們的眼目仰望神，留意他對我們的看顧，能保守我們在本分中，並在艱難再大時鼓勵我們。
III. 他們就此案給王的報告，在其中我們可以看見，
1. 猶大的長老如何充分地向撒瑪利亞人陳明自己的作為。撒瑪利亞人見他們既忙碌又亨通——一切人手都在建造這殿，工程進展迅速——就向他們提出這些問題：「你們憑甚麼權柄作這些事？誰給了你們這權柄？是誰叫你們動工的？你們有沒有可以支持的憑據？」他們回答說，他們有足夠的依據作他們所作的；因為，(1.) 「我們是天地之神的僕人。我們所敬拜的神不是地方性的神明，所以我們不能被指控在建造這殿尊榮他時是在結黨或設立教派：我們乃是向整個受造之物所依賴的神致敬，因此當受所有人的保護和協助，不受任何人阻撓。」君王支持天上的神的僕人，既是本分也是智慧。(2.) 「我們對這殿有悠久的傳統；它是許多世代前所羅門為我們神的榮耀而建造的。這不是我們自己的新發明；我們不過是重建多代的根基，賽 58:12。」(3.) 「是為了因我們的罪懲罰我們，我們才一時失去了對這殿的佔有；不是因為列國的神明勝過了我們的神，而是因為我們惹動了他發怒（Ezr 5:12），他就把我們和我們的殿交在巴比倫王手中，卻從未打算藉此終結我們的宗教。我們不過一時被暫停，並非永遠被剝奪。」(4.) 「我們有居魯士的諭旨為我們所行之事辯護和支持。他不僅允許和批准我們，還吩咐和命令我們建造這殿（Ezr 5:13），並且要在原處建造（Ezr 5:15）——就是它從前所立的地方。」他如此下令，不僅是出於對猶太人的同情，也是出於對他們神的敬畏——他說：他是神。他還把聖殿的器皿交給一個他所信託的人，要他確保器皿恢復到原來的地方和用途，Ezr 5:14。他們有這些可作證據，印證他們所說的。(5.) 「這工程一等我們歸回就照這命令開工了，所以我們並沒有因不及時執行而失去這命令的效力；這殿一直在建造中，但因為我們遇到了反對，所以尚未完工。」但請注意，他們沒有提及前任官長的虛假和惡毒，也沒有對他們作任何控訴——雖然他們有足夠的理由——為要教導我們不要以苦毒還苦毒，不要以最不公義的責備還最公義的責備，而要想到：我們若能在將來得到公正的對待，而不必尖刻地重提從前的傷害，就夠了，Ezr 5:16。這是他們對自己作為的陳述，不問那些人有甚麼權柄來盤問他們，也不以他們的偶像崇拜、迷信和混雜的宗教來責備他們。讓我們從此學習，以溫柔和敬畏的心回答我們心中盼望的緣由（彼前 3:15），正確地理解，然後樂意地聲明，我們在神的事奉中作了甚麼、為何如此作。
2. 撒瑪利亞人如何公正地把這事呈報給王。(1.) 他們稱耶路撒冷的聖殿為大神的殿（Ezr 5:8）；因為雖然撒瑪利亞人看來仍有許多的神、許多的主，他們卻承認以色列的神為大神，是在一切神之上的。「這是大神的殿，所以我們沒有王的命令就不敢反對建造。」(2.) 他們如實告訴王所作的事，不像他們的前任那樣說他們在修築城牆、似乎有意打仗，只說他們在建造聖殿，如同有意敬拜的人，Ezr 5:8。(3.) 他們充分陳述了對方的理由，告訴王他們有何可說的，並情願讓案件在真光照下定奪。(4.) 他們把事情交給王去查考記錄——看居魯士是否確曾下過這樣的諭旨——然後按他所看為合宜的發出指示，Ezr 5:17。我們有理由想：若在前一章中，亞達薛西能像此處大流士所得到的那樣得到公正的陳述，他就不會下令阻止工程了。神的百姓若沒有被誣陷，就不會受逼迫；若沒有被穿上熊皮，就不會被圍獵。只要神和真理的事業被公正地陳述、公正地聽取，它就必站得住。
英文原文
The Case Represented to Darius (519 BC)
³ At the same time came to them Tatnai, governor on this side the river, and Shethar-boznai, and their companions, and said thus unto them, Who hath commanded you to build this house, and to make up this wall?
⁴ Then said we unto them after this manner, What are the names of the men that make this building?
⁵ But the eye of their God was upon the elders of the Jews, that they could not cause them to cease, till the matter came to Darius: and then they returned answer by letter concerning this matter.
⁶ The copy of the letter that Tatnai, governor on this side the river, and Shethar-boznai, and his companions the Apharsachites, which were on this side the river, sent unto Darius the king:
⁷ They sent a letter unto him, wherein was written thus; Unto Darius the king, all peace.
⁸ Be it known unto the king, that we went into the province of Judea, to the house of the great God, which is builded with great stones, and timber is laid in the walls, and this work goeth fast on, and prospereth in their hands.
⁹ Then asked we those elders, and said unto them thus, Who commanded you to build this house, and to make up these walls?
¹⁰ We asked their names also, to certify thee, that we might write the names of the men that were the chief of them.
¹¹ And thus they returned us answer, saying, We are the servants of the God of heaven and earth, and build the house that was builded these many years ago, which a great king of Israel builded and set up.
¹² But after that our fathers had provoked the God of heaven unto wrath, he gave them into the hand of Nebuchadnezzar the king of Babylon, the Chaldean, who destroyed this house, and carried the people away into Babylon.
¹³ But in the first year of Cyrus the king of Babylon the same king Cyrus made a decree to build this house of God.
¹⁴ And the vessels also of gold and silver of the house of God, which Nebuchadnezzar took out of the temple that was in Jerusalem, and brought them into the temple of Babylon, those did Cyrus the king take out of the temple of Babylon, and they were delivered unto one, whose name was Sheshbazzar, whom he had made governor;
¹⁵ And said unto him, Take these vessels, go, carry them into the temple that is in Jerusalem, and let the house of God be builded in his place.
¹⁶ Then came the same Sheshbazzar, and laid the foundation of the house of God which is in Jerusalem: and since that time even until now hath it been in building, and yet it is not finished.
¹⁷ Now therefore, if it seem good to the king, let there be search made in the king's treasure house, which is there at Babylon, whether it be so, that a decree was made of Cyrus the king to build this house of God at Jerusalem, and let the king send his pleasure to us concerning this matter.
We have here, I. The cognizance which their neighbours soon took of the reviving of this good work. A jealous eye, it seems, they had upon them, and no sooner did the Spirit of God stir up the friends of the temple to appear for it than the evil spirit stirred up its enemies to appear against it. While the people built and ceiled their own houses their enemies gave them no molestation (Hag 1:4), though the king's order was to put a stop to the building of the city (Ezr 4:21); but when they fell to work again at the temple then the alarm was taken, and all heads were at work to hinder them, Ezr 5:3,4. The adversaries are here named: Tatnai and Shethar-boznai. The governors we read of (Ezr 4:1-24) were, it is probable, displaced at the beginning of this reign, as is usual. It is the policy of princes often to change their deputies, proconsuls, and rulers of provinces. These, though real enemies to the building of the temple, were men of better temper than the other, and made some conscience of telling truth. If all men have not faith (2Th 3:2), it is well some have, and a sense of honour. The church's enemies are not all equally wicked and unreasonable. The historian begins to relate what passed between the builders and those inquisitors (Ezr 5:3,4), but breaks off his account, and refers to the ensuing copy of the letter they sent to the king, where the same appears more fully and at large, which he began to abridge (Ezr 5:4), or make an extract out of, though, upon second thoughts, he inserted the whole.
II. The care which the divine Providence took of this good work (Ezr 5:5): The eye of their God was upon the elders of the Jews, who were active in the work, so that their enemies could not cause them to cease, as they would have done, till the matter came to Darius. They desired they would only cease till they had instructions from the king about it. But they would not so much as yield them that, for the eye of God was upon them, even their God. And, 1. That baffled their enemies, infatuated and enfeebled them, and protected the builders from their malicious designs. While we are employed in God's work we are taken under his special protection; his eye is upon us for good, seven eyes upon one stone in his temple; see Zec 3:9,4:10. 2. That quickened them. The elders of the Jews saw the eye of God upon them, to observe what they did and own them in what they did well, and then they had courage enough to face their enemies and to go on vigorously with their work, notwithstanding all the opposition they met with. Our eye upon God, observing his eye upon us, will keep us to our duty and encourage us in it when the difficulties are ever so discouraging.
III. The account they sent to the king of this matter, in which we may observe,
1. How fully the elders of the Jews gave the Samaritans an account of their proceedings. They, finding them both busy and prosperous, that all hands were at work to run up this building and that it went on rapidly, put these questions to them:—"By what authority do you do these things, and who gave you that authority? Who set you to work? Have you that which will bear you out?" To this they answered that they had sufficient warrant to do what they did; for, (1.) "We are the servants of the God of heaven and earth. The God we worship is not a local deity, and therefore we cannot be charged with making a faction, or setting up a sect, in building this temple to his honour: but we pay our homage to a God on whom the whole creation depends, and therefore ought to be protected and assisted by all and hindered by none." It is the wisdom as well as duty of kings to countenance the servants of the God of heaven. (2.) "We have a prescription to this house; it was built for the honour of our God by Solomon many ages ago. It is no novel invention of our own; we are but raising the foundations of many generations," Isa 58:12. (3.) "It was to punish us for our sins that we were, for a time, put out of the possession of this house; not because the gods of the nations had prevailed against our God, but because we had provoked him (Ezr 5:12), for which he delivered us and our temple into the hands of the king of Babylon, but never intended thereby to put a final period to our religion. We were only suspended for a time, not deprived for ever." (4.) "We have the royal decree of Cyrus to justify us and bear us out in what we do. He not only permitted and allowed us, but charged and commanded us to build this house (Ezr 5:13), and to build it in its place (Ezr 5:15), the same place where it had stood before." He ordered this, not only in compassion to the Jews, but in veneration of their God, saying, He is the God. He also delivered the vessels of the temple to one whom he entrusted to see them restored to their ancient place and use, Ezr 5:14. And they had these to show in confirmation of what they alleged. (5.) "The building was begun according to this order as soon as ever we had returned, so that we have not forfeited the benefit of the order for want of pursuing it in time; still it has been in building, but, because we have met with opposition, it is not finished." But, observe, they mention not the falsehood and malice of the former governors, nor make any complaint of them, though they had cause enough, to teach us not to render bitterness for bitterness, nor the most just reproach for that which is most unjust, but to think it enough if we can obtain fair treatment for the future, without an invidious reference to former injuries, Ezr 5:16. This is the account they give of their proceedings, not asking what authority they had to examine them, nor upbraiding them with their idolatry, and superstitions, and medley religion. Let us learn hence with meekness and fear to give a reason of the hope that is in us (1Pe 3:15), rightly to understand, and then readily to declare, what we do in God's service and why we do it.
2. How fairly the Samaritans represented this to the king. (1.) They called the temple at Jerusalem the house of the great God (Ezr 5:8); for though the Samaritans, as it should seem, had yet gods many and lords many, they owned the God of Israel to be the great God, who is above all gods. "It is the house of the great God, and therefore we dare not oppose the building of it without orders from thee." (2.) They told him truly what was done, not stating, as their predecessors did, that they were fortifying the city as if they intended war, but only that they were rearing the temple as those that intended worship, Ezr 5:8. (3.) They fully represented their plea, told him what they had to say for themselves, and were willing that the cause should be set in a true light. (4.) They left it to the king to consult the records whether Cyrus had indeed made such a decree, and then to give directions as he should think fit, Ezr 5:17. We have reason to think that if Artaxerxes, in the foregoing chapter, had had the Jews' cause as fairly represented to him as it was here to Darius, he would not have ordered the work to be hindered. God's people could not be persecuted if they were not belied, could not be baited if they were not dressed up in bears' skins. Let but the cause of God and truth be fairly stated, and fairly heard, and it will keep its ground.
我們先前看見聖殿的工程完全停頓；然而，這既是神的工，它必將復興，此處我們有它復興的記述。它曾被勢力和才能所阻，卻藉萬軍之耶和華的靈重新啟動。如今此處我們被告知，那蒙福的聖靈如何，I. 溫暖了冷淡的朋友、激發他們建造，Ezr 5:1,2。II. 冷卻了狂熱的仇敵、使他們有較好的性情；因為，雖然他們暗中與前一章那些人一樣不喜歡這工，然而，1. 他們對建造者更為溫和，Ezr 5:3-5。2. 他們向王的奏報更為公正，關於此我們在此有所記述，Ezr 5:6-17。