Ezra 5:1 Komentář

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 built (Ezr 5:1, Ezr 5:2). 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).

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; Zac 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, Act 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 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 first chapter of the prophecy of Haggai 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.

INTRODUCTION TO EZRA 5 This chapter relates, how that the people of the Jews were stirred up by the prophecies of Haggai and Zechariah to set about the building of the temple again, notwithstanding the orders to the contrary from the deputy governors of the king of Persia; nor could the present ones cause them to cease from it; though it must be owned they behaved towards them in a better manner than the former ones did, Ezr 5:1, and who, upon the answers received from the Jews, wrote a letter to Darius, to know the truth of things; and in which they seem to state fairly the case of the Jews, as they had it from them, so far as they understood it, Ezr 5:6.

Then the prophets, Haggai the prophet, and Zechariah the son of Iddo,.... The grandson of Iddo; for he was the son of Berechiah, Zac 1:1, prophesied unto the Jews that were in Judah and Jerusalem, in the name of the God of Israel; this they both did in the second year of Darius; the one began in the sixth month, and the other in the eighth month of the year, Hag 1:1, even "unto them"; or "against them", as De Dieu; reproving them for their sloth and neglect of building the temple, when they were careful enough to raise up goodly houses for themselves to dwell in; and for being intimidated by the command of the king of Persia, which only forbid the building of the city, that is, the walls of it, but not the temple any more than their own houses; and besides, there was now a new king, from whom they had not so much to fear.

Both Haggai and Zechariah, the one within the year after the other, began to prophesy that which seemed to pertain to the restoration of the temple, as was foretold so long before. [EXPLANATION OF THE PSALMS 112.1]

And the prophets Haggai and Zechariah prophesied, etc. These things are more fully written in the books of these prophets; with words by which they either reproved the laziness of those who had been more negligent towards the work of the temple, or stirred them to work with the promise of God's aid; by which devotion at their exhortation, Zerubbabel, Joshua, and all the people set themselves to the work of building the house of the Lord. And indeed the prophet Haggai begins thus: In the second year of King Darius, on the first day of the sixth month, the word of the Lord came by the hand of Haggai the prophet saying: Speak to Zerubbabel, the son of Shealtiel, and to Joshua, the son of Jozadak, the high priest, saying: Thus says the Lord of hosts: This people says, The time has not yet come to build the house of the Lord. And the word of the Lord came by the hand of Haggai the prophet saying: Is it a time for you yourselves to dwell in paneled houses, while this house lies in ruins? (Haggai I). And shortly after: And the Lord stirred up the spirit of Zerubbabel, the son of Shealtiel, governor of Judah, and the spirit of Joshua, the son of Jozadak, the high priest, and the spirit of all the remnant of the people; and they came and worked on the house of the Lord of hosts, their God, on the twenty-fourth day of the month, in the sixth month, in the second year of King Darius (Ibid.). And in the following, which we placed above: The glory of this latter house will be greater than that of the former, says the Lord of hosts (Haggai II). Likewise, Zechariah begins thus: In the eighth month, in the second year of Darius, the word of the Lord came to Zechariah, the son of Berechiah, the son of Iddo, the prophet (Zech. I). From which title it is clearer how Ezra names him the son of Iddo, evidently because he was the grandson of him. But Iddo himself is to be understood as a noble prophet, of whom Zechariah, as a distinguished prophet, is rightly called his son. Among these, it must be noted the great spirit of these prophets, who ordered the temple to be built against the decree of such a great king and the Samaritans, and all the surrounding peoples hindering the construction of the temple. Zerubbabel and Joshua, and the people who were with them, are likewise proven to have been of no less faith, as they listened to the prophets commanding rather than the king forbidding. But since we have often spoken in this volume about Zerubbabel and Joshua, or Jesus (for it is the same name), how they designated the Lord Savior, the king and high priest both by lineage and act, it seems appropriate to explain their names as they signify Him. Zerubbabel is therefore called a garden in Babylon, or master of Babylon; Shealtiel, my request is God; Jesus or Joshua, savior; Jozadak, the Lord is just. And indeed openly, as the son of Nun clearly signifies the Lord Christ Jesus. Hence each led the people into the promised land, that one from a long stay in the wilderness, this one from the longer captivity, in a figure of the true Jesus, who, delivering His chosen from all evils, leads them to the joys of the promised heavenly kingdom; who is the son of Jozadak, that is, of the Lord's just one, about whom it is sung in the psalm: The Lord just shall crush the necks of sinners, be ashamed and be turned back, all who hate Zion (Psalm 128). Zerubbabel, called a garden in Babylon, refers historically to him because he was born there, being of the lineage of David, who was born in Bethlehem. According to allegory, it pertains to the Lord; who, that He might lead from the confusion of errors, deigned to arise and dwell for a time in Babylon, that is, in the confusion of this world. He is also called the master of Babylon, not that he teaches the things of Babylon, that is, of this world; but because he instructs those whom he found oppressed by the yoke of Babylon to the grace of freedom, and leads the instructed to the walls of the heavenly homeland. His father is Shealtiel, that is, my request is God, who himself says in the psalm: Request of me, and I will give you the nations as your inheritance (Psalm 2). But also, each faithful one invoking the God and Father of our Lord Jesus Christ, when seeking none other than God himself from Him, can rightly be named Shealtiel, that is, my request is God, according to the dictum of the Psalmist: For what is there for me in heaven, and what have I desired on earth besides you (Psalm 73)? and the rest, until he says: But for me it is good to be near to God. Our petition is therefore God, when we seek only Him from Him, so that we may be deemed worthy to enjoy the eternal vision of Him.

Haggai and Zechariah the prophets encourage Zerubbabel and Jeshua to proceed with the building of the temple, Ezr 5:1, Ezr 5:2. Tatnai, the governor of the provinces on this side the Euphrates, and his companions, inquire by what authority they do this, Ezr 5:3-5. They write to Darius; a copy of the letter, Ezr 5:6-16. They request to know how they are to proceed, Ezr 5:17.

Haggai - and Zechariah - These are the same whose writings we have among the twelve minor prophets. The son of Iddo - That is, the grandson of Iddo; for Zechariah was the son of Barachiah, the son of Iddo. See his prophecy, Zac 1:1 (note).

ZERUBBABEL AND JESHUA SET FORWARD THE BUILDING OF THE TEMPLE IN THE REIGN OF DARIUS. (Ezra 5:1-17) Then the prophets . . . prophesied . . . in the name of the God of Israel--From the recorded writings of Haggai and Zechariah, it appears that the difficulties experienced and the many obstacles thrown in the way had first cooled the zeal of the Jews in the building of the temple, and then led to an abandonment of the work, under a pretended belief that the time for rebuilding it had not yet come (Hag 1:2-11). For fifteen years the work was completely suspended. These two prophets upbraided them with severe reproaches for their sloth, negligence, and worldly selfishness (Hag 1:4), threatened them with severe judgments if they continued backward, and promised that they would be blessed with great national prosperity if they resumed and prosecuted the work with alacrity and vigor. Zechariah the son of Iddo--that is, grandson (Zac 1:1).

The Building of the Temple Continued, and Notice Thereof Sent to King Darius - Ezra 5 In the second year of Darius Hystaspis (Darajavus Vitapa) the prophets Zechariah and Haggai arose, and exhorted the people by words, both of reproof and encouragement, to assist in the work of rebuilding the house of God. In consequence of these prophetic admonitions, the rulers of the community resumed the work (Ezr 5:1, Ezr 5:2); and the royal governor on this side the Euphrates allowed them, when in answer to his inquiries they appealed to the decree of Cyrus, to proceed with their building until the arrival of a decision from King Darius, to whom he addressed a written report of the matter (Ezr 5:3-17).

"The prophets, Haggai the prophet, and Zechariah the son of Iddo, prophesied to the Jews in Judah and Jerusalem, in the name of the God of Israel upon them." חתנבּי without א, which this word occasionally loses in Hebrew also, comp. Sa1 10:6, Sa1 10:13; Jer 26:9. The epithet נביּאה added to the name of Haggai serves to distinguish him from others of the same name, and as well as הנּביא, Hagg. Hag 1:1, Hag 1:3, Hag 1:12, and elsewhere, is used instead of the name of his father; hence, after Zechariah is named, the prophets, as designating the position of both, can follow. על־יהוּדיא, they prophesied to (not against) the Jews; על as in Eze 37:4, = אל, Eze 37:9; Eze 36:1. The Jews in Judah and Jerusalem, in contradistinction to Jews dwelling elsewhere, especially to those who had remained in Babylon. עליהון belongs to אלהּ בּשׁם, in the name of God, who was upon them, who was come upon them, had manifested Himself to them. Comp. Jer 15:16. Ezr 5:2 "Then rose up Zerubbabel ... and Joshua ... and began to build the house of God at Jerusalem, and with them the prophets of God helping them." The beginning to build is (Ezr 3:6, etc.) the commencement of the building properly so called, upon the foundations laid, Ezr 3:10; for what was done after this foundation-laying till a stop was put to the work, was so unimportant that no further notice is taken of it. The "prophets of God" are those mentioned Ezr 5:1, viz., Haggai, and Zechariah the son, i.e., grandson, of Iddo, for his father's name was Berechiah (see Introd. to Zechariah). Haggai entered upon his work on the first day of the sixth month, in the second year of Darius; and his first address made such an impression, that Zerubbabel and Joshua with the people set about the intermitted work of building as early as the twenty-fourth day of the same month (comp. Hag 1:1 and Hag 1:14.). Two months later, viz., in the eighth month of the same year, Zechariah began to exhort the people to turn sincerely to the Lord their God, and not to relapse into the sins of their fathers.