22 May

Bible in 365 Days                                   

Ezra 4-7

Ezra 4

In this chapter we have the story of the opposition of the Samaritans, and the consequent cessation of work on the Temple for a time. The historic chronology presents difficulties. The subject is not of vital importance. Perhaps, however, the simplest solution is that in the first five verses we have a general statement of the fact that this opposition continued from the reign of Cyrus to that of Darius; while in verses six to twenty-three there is a more detailed account of the opposition.

The one objection to this solution is that the names of the kings mentioned in verses six to twenty-three are not those given as reigning between Cyrus and Darius, but after Darius. Admitting this difficulty, it seems to me less than that presented by any other attempt to explain this passage, and it is quite unsafe to build any theory definitely on names which may be dynastic rather than personal. However, the principal interest of the chapter for us is the opposition and the forms it took. First was an attempt to induce Zerubbabel and those associated with him to admit into partnership such as were really enemies of the work. This being definitely refused, these enemies set themselves in every way to hinder the work, until at last they were successful in obtaining letters from the reigning monarch interdicting the work. Thus, for a long period the building of the house of God ceased, while building houses for the people went forward unchecked.

Ezra 5

A study of the prophecies of Haggai and Zechariah makes it perfectly evident that the cessation of the work of building was unworthy of the men who had commenced. Judged by all human standards they could fairly urge the difficulties of the situation, and the necessity for obedience to the edict of the reigning king. Judged by the divine standard, as all the burning words of the prophets named make perfectly clear, they had no right to cease.

Under the inspiration of this prophetic message, governor and priest, Zerubbabel and Toshua, commenced the work again. But no sooner did they commence than opposition was raised, and they were challenged. To this challenge, however, they gave no heed, and the reason is graphically stated, "The eye of their God was upon the elders of the Jews." We are not to suppose for a moment that this was something new. That eye had always been upon them, but through the teaching of the prophets, and their rousing call, their consciousness of relationship to God had again been renewed; and they went forward in spite of the challenge of their foes, determined not to cease until the matter had been submitted to Darius, the new king. The copy of the letter sent to him by Tattenai is preserved for us, and is very interesting. It is hardly possible to read it without feeling that there was in the mind of this enemy of the work some suspicion of a friendly feeling existing in the mind of the king toward the Jews. It would seem, however, that he did not believe their story concerning the edict of Cyrus, and appealed to the king that it be sought for, and produced if in existence.

Ezra 6

There can be no doubt that Tattenai felt that finding such a decree was unlikely, if not impossible. That the search must have been thorough is indicated by the place where the roll was found. The searchers naturally commenced in the house of the archives in Babylon, but it was not there. It was found at Achmetha, in the royal palace. It is interesting to think how easily it might not have been found. Naturally, if such a document was not found in the proper libraries, men would abandon their search. However, we cannot read this story without realizing that the eye of the God of Israel was on the elders of the Jews. and that all the peoples were in His hand. The search, therefore, was prosecuted until successful. One can easily imagine with what surprise Tattenai received the answer of Darius, characterized by clearness and determination. The man who would have hindered and stayed the progress of the building was compelled not only not to hinder, but to help with great gifts.

How true it is that when a people obey God they at once ensure His cooperation for the accomplishment of their purposes. At last the Temple was finished and solemnly dedicated to God with sacrificial offerings and songs of thanksgiving. On completion of the Temple the great feast of Passover was observed once more, and followed by that of unleavened bread.

Ezra 7

Here begins the second section of the Book, that which gathers around the doings of Ezra. Between the close of the last chapter and the commencement of this sixty years had passed away. To a very great extent they were uneventful years in the history of the people settled in Jerusalem. That they had largely failed in the realization of the purposes of Zerubbabel is evident from the work done by Ezra, subsequently by Nehemiah. This chapter tells of the coming of Ezra, and there are two verses which very largely explain the movement for us. They are verses ten and twenty-three, in which we discover the individual inspiration of Ezra and Artaxerxes.

While still in Babylon, Ezra was moved to help his people in Jerusalem. In order to do this, he yielded to obedience to the law of God, and so prepared himself for his work of teaching. The verse should not be passed without noticing its suggestiveness for all such as are called, or feel they are called, to teach. The order is, "to seek . . . to do . . . to teach." Verse twenty-three explains the personal reason for the decree and beneficence of Artaxerxes. Why should there be "wrath against the realm of the king and his sons?" It is perfectly evident that he had some very clear consciousness of the paver of God. Thus God is seen overruling, and by the creation of different emotions, bringing them into co-operation with each other, and thus with His purpose.