Ezra or Restoration from Babylon

By Edward Dennett

Chapter 5

IN the last chapter we saw how the people were turned aside from their work by the activity of Satan. In the first two verses of this chapter we have the record of God's intervention, by His prophets, on His people's behalf, in order to overthrow the enemy's designs.

The reader will recall the special position of these restored captives. Though brought back, in the mercy of God, to their own land, they could not have Jehovah's visible presence in their midst, as in the days of the kingdom; for He had transferred the sovereignty of the earth to the Gentiles. Fire no longer came down from heaven to consume their sacrifices, and the priests were without the sacred Urim and Thummim. (Ezra 2: 63.) God therefore was now purely the object of faith, and the godly had to endure as seeing Him who was invisible.

On this very account it was that God came in, not by any act of power to confound the adversary, but by the word of prophecy to reach the conscience of His people, and to stir them up to confidence in Himself; and thereby to strengthen them for the conflict which their labours would involve, as well as to assure them that as long as they trusted in Him the utmost efforts of their enemies would be in vain. And herein we learn the true function of the prophet. As another has said, "Prophecy supposes that the people of God are in a bad condition, even when they are still acknowledged and prophecy addressed to them. There is no need of addressing powerful testimony to a people who are walking happily in the ways of the Lord, nor of sustaining the faith of a tried remnant by hopes founded on the unchangeable faithfulness of God, when all are enjoying in perfect peace the fruits of His present goodness — attached, as a consequence, to the faithfulness of the people. The proof of this simple and easily-understood principle is found in each of the prophets."

It should, moreover, be pointed out, that the prophet was raised up as the medium for communication with the people of God when the responsible head or heads of the people had failed. Thus when the priesthood had failed under Eli, Samuel was God's chosen vessel for His messages to His people, and his ministry continued through the reign of Saul, or at least until David was anointed king. This explains the fact that the greatest of the prophets appeared on the scene at the darkest periods of the history of Israel, as, for example, Elijah and Elisha. So in our chapter Zerubbabel, the governor, and Jeshua the high priest, were the responsible heads of the captivity; but, worn out by the harassing attacks of their adversaries, they had also succumbed with the people, and had with them ceased to build the house of the Lord. God therefore now sent prophets, Haggai and Zechariah, and they "prophesied unto the Jews that were in Judah and Jerusalem in the name of the God of Israel, even unto them." (v. 1.)

As a matter of fact Haggai (as may be seen by a comparison of the dates of their respective prophecies) received his first message from Jehovah, two months before Zechariah was employed, and it is worthy of notice as indicative of their failure that his first errand was to Zerubbabel and Jeshua (See Haggai 1: 1) It is of the utmost importance (as shown in our exposition of Haggai) that the messages of the prophets should be read in connection with Ezra; for it is in these that the true condition of the people is discovered. It is evident that it was not only the fear of the enemy that led them to desist from their work, but that also their own hearts were settling down upon their own ease and comfort. They found time to build their own houses while saying, "The time is not come, the time that the Lord's house should be built." (Haggai 1: 1-5.) Alas! how often is it the case that the people of God, forgetting that their citizenship is in heaven, and that therefore they are pilgrims, bend their efforts to build houses for themselves in a scene of death and judgment. So the children of the captivity, untouched by the sight of the desolations of Jehovah's house, lying waste as it was, turned aside to erect "ceiled houses" for themselves. But God was not indifferent to the state of His house, if they were, and He "blew upon" all the increase of the field because of His house that lay waste, while they were running every man to his own house, (Haggai 1: 6-9)

It was to this state of things that Haggai was sent to call attention; and his words were clothed with such energy and power, that in a little more than three weeks the chiefs of the people, and the people themselves, were aroused from their selfish apathy, and they obeyed the voice of the Lord their God, and the words of Haggai the prophet, as the Lord their God had sent him; and the people did fear before the Lord. (Compare Haggai 1: 1 with vv. 12-15.) It would seem, then, that verse 1 of our chapter is a general statement of the work of the prophets, and that in verse 2 we have, in fact, the effect of Haggai's first message; or it may be also the general effect of the prophetic work amongst the people. "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." This last expression will refer to the continuous work of the prophets during the progress of the building, by which Jehovah, encouraged His people to persevere in their labours, unfolding before them the glory of the future in connection with the advent of Messiah and the establishment of His kingdom. The people builded, and the prophets prophesied, both alike filling their appointed places, and both alike fulfilling their task in fellowship with the mind of God. If the prophets spake as they were moved by the Holy Ghost (2 Peter 1: 21.), it was Jehovah, who stirred up the spirit of the builders (Haggai 1: 14); and hence all alike laboured in the power of the Spirit, and all occupied the places assigned to them by the sovereign action of the grace of God.

The reader should again be reminded that the people did not wait for the renewal of their commission to build from the Gentile authorities. No doubt they were in subjection to the powers that were ordained of God, and that a decree had been obtained forbidding them to build; but God Himself had spoken, and if, therefore, they were to render to Caesar the things that were Caesar's, they were also to render to God the things that were God's. When God condescends to speak, His claims are supreme, paramount to every consideration, whatever may be the consequences entailed. This principle was recognized by the builders of a later day, Peter and John, who, when forbidden to speak or teach in the name of Jesus, replied, "Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard." (Acts 4: 19, 20.) In truth, faith links itself with God Himself, with His objects and His power, and can thus peacefully leave every other question with Him. Hence these children of the captivity obeyed the voice of their God, and went forward with their work, knowing that He held the hearts of all men in His hands, and that He could — as He did in the issue — use even the opposition of their enemies to further the work of His house. The record of the manner in which God manifested that He was above all the proud devices of the adversary is contained in the rest of this, and the following, chapter. First, we have the action of the Gentile governor, with his companions. We read:

"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? Then said we unto them after this manner, What are the names of the men that make this building?" (vv. 3, 4.)

The governor, in making this enquiry, was undoubtedly within his rights, and acting in the interests of his sovereign, inasmuch as a decree prohibiting the building of the city, if not of the temple, had been issued. He could know nothing of any commandment except that of his own king. The children of this world can never understand the claims of God upon His people, and it always seems folly to them that any should brave the displeasure of an earthly monarch to please One in whom they themselves do not believe.

The fourth verse is somewhat ambiguous. Comparing it with verse 10, it is evident that the "we" of verse 4 applies to the enemies of Israel. It was they who asked, "What are the names of the men that make this building?" their object being to report these transgressors of his commandment to the king. It is still Satan working behind the scene; and whenever God acts on the earth through His people, Satan immediately counterworks. This will be the force of the words, "At the same time." (v. 3.) We do not read of any persecution of the people during the time of which Haggai speaks, when they were building their own houses. But at once, on their resumption of their work upon Jehovah's house, they are met by new wiles — indeed, open opposition.

The house of Jehovah, was the testimony for that day, and it is this which Satan always hates. If believers settle down in the world, mind earthly things, become "dwellers on earth" — using this phrase in its moral sense — Satan will let them alone; but the moment, wrought upon by the Spirit of God, they apprehend His mind, and go forth in living testimony, the adversary will seek to turn them aside by any art or device which is likely to accomplish his purpose. We have a striking and perfect illustration of this principle in the life of our blessed Lord. as well as the exhibition of Satan's powerlessness to touch His people as long as they are maintained in dependence and obedience. (See Matt. 4)

On the other hand, if Satan is merciless in his opposition, God is not indifferent to the needs and weaknesses of His servants when engaged in the conflict. We are thus told, immediately after this new effort of the enemy to deter the Jews from their work. "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." The eye of God was upon His beloved people, beholding their danger, in order that He might minister the needed courage in the presence of the foe, to give them the consciousness of His presence and shelter, and thus to animate them to perseverance in their work. And indeed it is a wonderful thing for our souls when we in any measure realize that the eye of God is upon us. It produces in us that holy fear which makes us fearless of man, and also gives us the sweet sense of the overshadowing presence and protection of Him who has in His grace bound us to Himself by imperishable ties, while it brings to our lips the victorious challenge of the apostle, "If God be for us, who can be against us?" We are thus enabled to pursue the path of service to which we have been called in calm and peace, though surrounded by powerful enemies, because we are assured of the omnipotent succour of our God. It acts as an incentive both to perseverance and fidelity.

We have, in the next place, the copy of the letter which Tatnai and his companions sent to King Darius, from which fuller details of their visit to Jerusalem may be gathered. A brief analysis of this letter will be both interesting and profitable. They were evidently impressed with the work of the feeble Jews, for they tell the king, "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." (v. 8.) Unlike the letter given in the former chapter, this gives at least a faithful report of the facts, though the object of both was to stop the progress of the work; while the enemy in this case bears testimony to the diligence and devotedness of the builders.

The next two verses (9, 10) are a repetition of verses 3 and 4, for the information of the king; and then from verses 11-16 we have the answer which the elders of the Jews returned to their interrogators. Nothing could be more simple and beautiful than the way in which they give their own history, and that of the temple on the building of which they were engaged. In the very forefront of all they declare themselves as "the servants of the God of heaven and earth." In dealing, with the wiles of Satan there is no weapon more potent than the bold confession of our true character. The beginning of Peter's fall, or rather the first outward step towards it, was his denial that he belonged to Jesus of Nazareth. And how often since that day has it been the precursor of shame and defeat! Blessed was it therefore that these Jews were able to take their stand upon this open confession that they were God's servants: it was blessed for their own souls, the result surely of knowing that the eye of God was upon them, and it was at the same time their complete justification for commencing their work in spite of the king's decree. Moreover, they narrated the cause of the destruction of the house in past days. Their "fathers had provoked the God of heaven unto wrath," and He had given them "into the hand of Nebuchadnezzar the king of Babylon, the Chaldean, who destroyed this house, and carried the people away into Babylon." (vv. 11, 12.)

What a history! Solomon had built the house, and Nebuchadnezzar had destroyed it, and the cause of all this sorrow was their fathers' sins. And what a tale of long-suffering grace and mercy was included between these two dates; and, alas! what a revelation of the heart of man — under divine culture as it was! In a word, between those two epochs is contained the history of the kingdom under man's responsibility, established in glory and splendour under Solomon as prince of peace (David was the first king, but it was the erection of the temple that marked the establishment of the kingdom) and destroyed in the reign of weak and wicked Zedekiah. (Read 2 Chr. 36: 11-21.) Furthermore, they explain that the work on which they were employed was the result of a decree of Cyrus, in proof of which they told how he had committed to their care the vessels of gold and silver belonging to the temple, which Nebuchadnezzar had taken away. (vv. 13-15.) They added, "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." (v. 16.) If the account, so given by the Jews, were correct, they were entirely justified even in the, eyes of man; for it was a well-known characteristic of the laws of the Medes and Persians (and Cyrus was king of Persia) that they could not be changed (Dan. 6: 8, 14, 15, etc.), and their adversaries were shown to be in error through, ignorance of the law.

Hence the letter now sent concludes with the request, "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." (v. 17.)

 

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