Ezra 4:8–6:18

The Old Testament was written in Hebrew, except for Ezra 4:8 to Ezra 6:18; Ezra 7:12-26; Jeremiah 10:11; and Daniel 2:4 to Daniel 7:28. Those parts are in Chaldee, that is, Aramaic.

The letter is a carefully crafted document, full of misrepresentation and falsehood, inspired by the one who is "a liar and the father of lies." They accused the Jews of building Jerusalem and setting up the wall. This was false, because they were only building the house, not the wall or the city. What they said about the city — its old record of rebellion — was true, and the accuser made use of the past sins of the nation.

Were they really concerned about Persia? Only insofar as they could benefit through Persia. This was like the Pharisees telling Pilate about the Lord Jesus, "If you release this man, you are not Caesar's friend" (John 19:12). They had no love for Caesar, but used his name to frighten Pilate. These adversaries of Judah only wanted Artaxerxes to assume that the Jews would not pay tribute to Persia.

Notice that they do not accuse the people of rebuilding the temple. They do not say one word about it. Instead they speak of the city. Their aim is easy to discover. They wanted to stop the remnant from gathering together, because such a gathering would take away the enemy's power over the people of God... while scattered, they would easily become the prey of their adversaries. In the same way, Satan opposes the gathering of the children of God today. If he does not succeed in corrupting the sheep, he makes them quarrel, seizes them, and scatters them.

And so these four hostile forces come together again here to ruin the work of God: trickery, intimidation, accusation, and violence. Only faith could have resisted them. But the people had no faith at all, and so the building of the house stopped for fifteen years.

But many years passed before this ban came. The prophecies throw much light on the history of that time. From studying them and comparing their dates, it seems clear to me that the true hindrance was a lack of faith in the remnant... God was no more to be feared in the reign of Darius than in the reign of Cyrus or of Artaxerxes. The source of their weakness was that they had forgotten God. This shows the great grace of God in waking them up through the mouth of Haggai.

Yet the enemy could only delay, not frustrate, their purpose, which was of God.

There are several lessons to note in the record of what they did. The first is the union of all the various races of the land "against Jerusalem"... all these were banded together to frustrate the work of the Lord in the building of His house. The carnal mind is enmity against God. So when God and His testimony are in question, there is no difficulty in securing unity of aim and purpose among His enemies. However much they differ among themselves, and even hate one another, they have but one mind when God appears on the scene.

Even Herod and Pilate, who had been enemies before, became friends through their shared contempt of Christ.

Time and their earlier failure had not reduced the opposition. It had increased instead, as verses 7-9 make clear. The letter went up in the names of certain men who were prominent among the people of the land. Behind them stood no fewer than nine tribes or citizens or peoples who were living then in the country around Palestine. It was clearly a very imposing document.

They speak of themselves as representatives of many peoples whom Osnapper had taken captive and settled in the cities of Samaria. Whether they really represented those nations, as their letter claimed, may be very questionable. But they wanted their letter to look convincing.

They belonged to the nations that the kings of Assyria, as was their custom, moved to other countries after conquering them. Esar-haddon, the son of Sennacherib, followed the policy of Shalmaneser. The tribes of Israel that were never subdued went into captivity, and in their place he settled people from many different lands. He made them live in the cities of Samaria and in the land west of the Euphrates. The second book of Kings tells us about the religious condition of these nations. They kept their gods, and at the same time acknowledged the God of Israel: "So these nations feared the LORD and also served their carved images."

In speaking this way, they show no spiritual pride. They admit that they are under the king of the Gentiles because of their own unfaithfulness. But they have understood that they alone are called to this work, since they cannot in any way associate with the religious character of the people around them.

So in our chapter, Satan, though concealed, is the active agent in stirring up these various peoples in their action against the work of the remnant.

It must still be stressed that these adversaries could have had no power against the people of God, if the people themselves had not lost faith in God and heart for their work... It would have been the same with the remnant, but for their own laziness and unbelief. As already pointed out, it seems they stopped their work before the ban ever came.

The enemy could only delay their purpose, not frustrate it, for it was of God.

They belonged to the nations that the kings of Assyria conquered and then moved to other countries, as their custom was. Esar-haddon, the son of Sennacherib, followed the policy of Shalmaneser (2 Kings 17:3). He removed the tribes of Israel that still held out, and they went into captivity. In their place he put people from many different lands, settling them in the cities of Samaria and in the land west of the Euphrates (v. 10).

The second book of Kings (2 Kings 17:33) tells us about the religious state of these nations. They kept their own gods and at the same time acknowledged the God of Israel. In the words of the Bible, "these nations feared the LORD and also served their carved images" (2 Kings 17:41).

This mixture was not plain idolatry, and it makes us think of the blend we call Christendom, in whatever form it appears... where worship of the true God sits alongside the moral darkness of the world, and where what people profess has no relation to what ought to mark the people of God.

The first is the union of all the different races of the land "against Jerusalem"... all of them joined forces to block the Lord's work of building His house. The mind of the flesh is hostile to God. So when God and His testimony are at stake, His enemies agree on one aim and purpose without difficulty. They may differ among themselves, and even hate one another, yet they are of one mind when God comes on the scene. We see this clearly in the case of our blessed Lord, when the kings of the earth set themselves and the rulers took counsel together against the LORD and against His Anointed (Psalm 2). Even Herod and Pilate, who had been enemies before, became friends through their shared contempt of Christ.

So in our chapter Satan stays hidden, but he is the one stirring up these different peoples to act against the work of the remnant.

The letter went up in the names of leading men among the people of the land. It was backed by no fewer than nine of the tribes or citizens or peoples then living in the country around them. It was clearly a very impressive document.

They present themselves as representatives of many peoples whom Osnappar had taken captive and settled in the cities of Samaria (vv. 9-10). Whether they really spoke for those nations when they wrote may be very doubtful, but they wanted their letter to look convincing.

We must still stress that these enemies could have had no power against the people of God, if the people themselves had not lost faith in God and heart for their work. Paul wrote, "A wide door for effective work has opened to me, and there are many adversaries" (1 Cor. 16:9). Yet not one of his opponents could have hindered his work, because he was counting on Him who "opens, and no one will shut."

Verses 11-16 give us a copy of this letter. We are meant to see how skilful the adversary is at mixing lies with facts. That is how he twists a case and misrepresents it.

Then came the Artaxerxes of verse 7. Writers outside Scripture identify him as Smerdis, a man who seized the throne and held power for only a very short time. Because he had seized power, he was of course ready to overturn and cancel the decrees of the kings before him. In that way he hoped to secure his own position, if he could. The opponents saw that this man gave them an excellent chance with their petition, so once more they sent up a letter.

They write confidently to the effect that if the city were rebuilt, its people would not pay tax, tribute or customs duty to Persia. Were they really concerned about Persia? Only so far as they could benefit through Persia. This was like the Pharisees telling Pilate about the Lord Jesus, "If you release this man, you are not Caesar's friend." They had no love for Caesar, but used his name to frighten Pilate.

This statement gives away the voice of the "accuser of the brothers." It was false, and so it came from Satan, for "when he lies, he speaks out of his own character, for he is a liar and the father of lies." They had not set up the walls of the city or joined its foundations at all. They had barely laid the foundation of the temple... Their reason was obvious. The proclamation of Cyrus concerned the temple. So by accusing the Jews of building the city, they made their hints of rebellion and treason look believable. The king's answer shows they had judged it right.

The sin of Israel in the past bears bitter fruit for these children of the captivity. Their last king, Zedekiah, had "sworn by God" to be faithful to Nebuchadnezzar, but he broke his oath and rebelled against the king of Babylon. So there was truth in the accusation that Jerusalem had been a rebellious city... Under God's government in this world they now suffered the consequence of their fathers' sins.

Notice that they never accuse the people of rebuilding the temple. They do not say one word about it. Instead they speak of the city. Their aim is easy to discover. They wanted to stop the remnant from gathering together. Such a gathering would take away the enemy's power over the people of God... Scattered, they would easily become the prey of their enemies. In the same way Satan opposes the gathering of the children of God today. If he cannot corrupt the sheep, he sets them quarrelling, seizes them, and scatters them.

All this took place, and their showy opposition did take effect. It troubled the Israelites, and they stopped the work. But note this, and it is very important. God does not blame the stopping of the work on the king's command. The king did give in at last, and yielded to their constant pressure to stop the Israelites. Yet the Israelites began to stop before the king's order came. It was lack of faith, not the king's authority, that stopped the work; and, dear friends, as a rule, is it not always so? The failure of blessing among God's people is never the work of the enemy outside. It comes from the lack of faith, and so of faithfulness, within.

This statement betrays the speech of the "accuser of the brethren." It was false, and so it came from Satan, for "when he lies, he speaks out of his own character, for he is a liar and the father of lies." They had not set up the walls of the city or joined its foundations at all. They had barely laid the foundation of the temple.

Verses 11-16 give us a copy of this letter. In it we see how skilfully the adversary can mix lies with facts, and so twist and misrepresent the case in question.

These "adversaries of Judah and Benjamin" had claimed they wanted to help build the temple, since they also sacrificed to the God of Israel. Yet their accusation leaves out the temple and speaks only of the city. Their reason was obvious. The proclamation of Cyrus was about the temple. So by accusing the Jews of building the city, they made the charges of rebellion and treason they were hinting at look plausible.

They wished to stop the remnant from gathering together. Such a gathering would take away the enemy's power over the people of God: "If this city is built and its walls are completed, by this means you will have no portion on this side of the river." Scattered, they would easily become the prey of their adversaries. In the same way Satan opposes the gathering of the children of God today. If he doesn't succeed in corrupting the sheep, he makes them fall out, seizes them, and scatters them.

It was true that the last few kings, and Zedekiah above all, had been bad men who could not be trusted. They broke their word in a rebellious spirit, and this gave some support to their accusation. But God had chosen this city from the first, and for a brief time it held dominion from Him. The bad behaviour of the last kings who reigned there gave them their chance to blacken the whole history of Jerusalem. It is a striking example of how unfaithful servants can dishonour the whole of God's work, and give the adversary the opportunity he wants.

Their last king, Zedekiah, had "sworn by God" to be faithful to Nebuchadnezzar, but he broke his oath and rebelled against the king of Babylon. So he brought about the destruction of Jerusalem and God's judgment on himself. There was truth, then, in the accusation that Jerusalem had been a rebellious city. The remnant were under the favour and protection of God, yet they now suffered, under His government in this world, the consequence of the sins of their fathers.

This was like the Pharisees telling Pilate about the Lord Jesus, "If you release this man, you are not Caesar's friend" (John 19:12). They had no love for Caesar, but used his name to frighten Pilate. But these adversaries of Judah only wanted Artaxerxes to suppose that the Jews would not pay tribute to Persia.

We must still stress one thing. These adversaries could have had no power against the people of God, if the people themselves had not lost faith in God and heart for their work.

No one discovered the falsehood that they were building the city and the wall. The enemy was successful. Yet a faithful God watched over it all.

They state firmly that if the city was rebuilt, its people would not pay tax, tribute or custom to Persia (v. 13). Were they really concerned about Persia? Only so far as they could gain through Persia. It was like the Pharisees telling Pilate about the Lord Jesus, "If you release this man, you are not Caesar's friend" (Jn. 19:12). They had no love for Caesar, but used his name to frighten Pilate.

The letter is a cleverly made document. It is full of false claims and lies, inspired by the one who is "the liar, and the father of it." They accused the Jews of building Jerusalem and setting up the wall. That was a lie. The Jews were building only the house of God, not the wall or the city. What they said about the city was true: it had rebelled in the past. The accuser used the nation's old sins. But God had shown grace to His people again and brought them back from captivity. They reminded the king of the danger if the city was rebuilt and fortified with a wall, and of the loss of revenue. So they put fear in his heart.

Cyrus's proclamation was about the temple. So by accusing the Jews of building the city, they made their hinted charges of rebellion and treason look believable. The king's answer shows they had judged it right.

They wanted to stop the remnant from gathering together. Such a gathering would take away the enemy's power over the people of God. Scattered, they would easily become the prey of their enemies.

So there was truth in the accusation that Jerusalem had been a rebellious city. The remnant themselves were under God's favour and protection. No one could harm them as long as they went forward trusting Him. Yet under His government in this world they were now suffering the consequence of the sins of their fathers. And it must still be stressed that these enemies could have had no power against the people of God, if the people themselves had not lost faith in God and heart for their work.

Two motives were pressed on the king: guarding against future danger, and the possible loss of revenue. The royal records confirmed what the letter said about the city's past. So the king wrote, "Therefore make a decree that these men be made to cease, and that this city be not rebuilt, until a decree is made by me. And take care not to be slack in this matter. Why should damage grow to the hurt of the king?" The adversaries succeeded. When they received the letter, they went up in haste, armed with royal authority, and made sure that no attempt to continue building the house of the Lord could succeed. They stopped them by force and power.

The Persians and Hindus use the phrase to "eat the salt" of their masters to mean that their employers feed them. We find this idea in Ezra 4:14, where the opponents of the Jews say, "We eat the salt of the palace," as the passage is more literally translated.

Were they really concerned about Persia? Only insofar as they could benefit through Persia. This was like the Pharisees telling Pilate concerning the Lord Jesus, "If you release this man, you are not Caesar's friend" (John 19:12). They had no love for Caesar, but used his name to frighten Pilate... They suggest a mere pleasing platitude to the king when they wrote that it was not proper for them to see the king's dishonour (v. 14).

A third thing that strikes us is the way they presented the matter. They wrote as if their whole concern was for the king's advantage and reputation, and they themselves had little interest in it. Artaxerxes, we understand, was a usurper, so he would be quick to fear anything that might challenge his authority. The great spiritual adversary, who lay behind these human adversaries, is not lacking in skill!

The letter is a very cunning document, full of misrepresentation and falsehood. It was inspired by him who is "the liar, and the father of lies." They accused the Jews of building Jerusalem and setting up the wall. This was a falsehood. They were only building the house, not the wall or the city. What they said about the city, its former character of rebellion, was true, and the accuser made use of the past sins of the nation. But God had again been gracious to His people and turned their captivity. They reminded the king of the danger if the city were built again and fortified with a wall, and of the loss of revenue, and so they put fear into the king's heart.

It was true that the last few kings, and Zedekiah above all, had been bad men and unreliable. They broke their word in a rebellious spirit, and this gave some support to the accusation. Yet God Himself had chosen the city, and for a brief time it held dominion from Him. The bad behaviour of the last kings who reigned there gave them their chance to smear the whole history of Jerusalem. It is a striking example of how unfaithful servants can dishonour the whole of God's work, and give the adversary the opening he wants.

Notice that they do not accuse the people of rebuilding the temple. They do not say one word about it. They speak of the city instead. Their aim is easy to see. They wanted to stop the remnant from gathering together, because such a gathering would take away the enemy's power over the people of God... but scattered, they would easily fall prey to their adversaries. In the same way, Satan opposes the gathering of the children of God today. If he cannot corrupt the sheep, he makes them fall out, seizes them, and scatters them.

We must still stress this. These adversaries could have had no power against the people of God, if the people themselves had not lost faith in God and heart for their work. The apostle wrote, "A wide door for effective work has opened to me, and there are many adversaries" (1 Corinthians 16:9). Yet not one of his opponents could have hindered his work, because he was counting on Him who "opens, and no one will shut."

Ancient nations made records on cylinders or slabs of stone, or on clay, which was then baked or dried in the sun. Many such tablets have been found in the excavations at Nineveh, Babylon and other places. The 'book of the records' was very likely a collection of stone or clay tablets. In some cases these have been found in such numbers as to form quite a library.

Then, assuming that the city was being rebuilt, they denounced it as a bad and rebellious place. It was true that the last few kings, and especially Zedekiah, had been bad men and unreliable. They broke their word in a rebellious spirit, and this gave some support to their accusation. God, however, had chosen the city at the first, and for a brief time it held dominion from Him. They got their chance to blacken the whole history of Jerusalem through the bad behaviour of the last kings who reigned there. It is a striking example of how unfaithful servants can dishonour the whole of God's work, and give the adversary the opening he wants.

Their last king, Zedekiah, had "sworn by God" to be faithful to Nebuchadnezzar. But he broke his oath and rebelled against the king of Babylon. This brought about the destruction of Jerusalem, and brought God's judgment on himself as well. So there was truth in the accusation that Jerusalem had been a rebellious city. The remnant themselves were under the favour and protection of God, and no one could harm them as long as they went forward in confidence in Him. Yet under His government in this world they now suffered the consequence of the sins of their fathers.

They asked the king for a search of the records to find out that Jerusalem was a rebellious city, causing harm to kings (of course such Gentile kings as Nebuchadnezzar). But they did not ask for the records of Cyrus having sent the Jews back to rebuild the temple.

The letter is a very cunning piece of work, full of misrepresentation and falsehood. The one who is "a liar and the father of lies" inspired it. They accused the Jews of building Jerusalem and setting up the wall. This was a falsehood, for only the house was being built and not the wall or the city. What they said about the city, its former character of rebellion, was true, and the accuser made use of the past sins of the nation. But God had again been gracious to His people and turned their captivity… The same accuser of our brothers, liar and falsifier, stood behind these letter writers, and he is still at work.

The adversaries of those days present the king with political reasons for preventing the reuniting of the people. Such motives carried great weight with this crafty, usurping king. In fact they were the only motives likely to catch his attention. The king notes that in former days Jerusalem once had powerful kings. If their throne were set up again, they would overshadow him. He also notes that the city had always shown itself rebellious towards any foreign rule. This is enough to stir him to put a stop to the work.

They asked the king to search the records for proof that Jerusalem was a rebellious city that had harmed kings. The kings they meant were Gentile rulers like Nebuchadnezzar. It was true that Zedekiah had sworn allegiance to Nebuchadnezzar and then rebelled against him. That is why Jerusalem was destroyed. But they did not ask for records of Cyrus having sent the Jews back to rebuild the temple. Instead they declare that if Jerusalem was rebuilt, the king would lose his rule over the land west of the River Euphrates.

Notice that they do not accuse the people of rebuilding the temple. They do not say one word about it. They speak of the city instead. Their aim is easy to see. They wished to prevent the remnant from gathering together, because such a gathering would take away the enemy's power over the people of God. Scattered, they would easily become the prey of their enemies. In the same way, Satan opposes the gathering of the children of God today. If he does not manage to corrupt the sheep, he makes them quarrel, tears at them, and scatters them.

The letter is a very cunning document, full of false statements and lies, inspired by the one who is "a liar and the father of lies." They accused the Jews of building Jerusalem and setting up the wall. This was a lie, for they were building only the house, not the wall or the city. What they said about the city, its former character of rebellion, was true, and the accuser made use of the past sins of the nation. The same accuser of the brothers, liar and falsifier, who stood behind these letter writers, is still at work and will go on until he is thrown out (Rev. 12).

But God had originally chosen the city, and for a short time it held rule given by Him. The bad behaviour of the last kings who reigned there gave them their chance to blacken the whole history of Jerusalem. It is a striking example of how unfaithful servants can dishonour the whole of God's work, and hand the adversary the opportunity he wants.

Were they really concerned about Persia? Only as far as they could gain from Persia. This was like the Pharisees telling Pilate concerning the Lord Jesus, "If you release this man, you are not Caesar's friend" (Jn. 19:12). They had no love for Caesar, but used his name to frighten Pilate. But these enemies of Judah only wanted Artaxerxes to suppose that the Jews would not pay tribute to Persia.

The accusation that Jerusalem had been a rebellious city was therefore true. The remnant themselves were under the favour and protection of God, and no one could harm them as long as they went forward in confidence in Him. Yet under His government in this world they now suffered the consequence of the sins of their fathers. It must still be stressed that these adversaries could have had no power against the people of God, if the people themselves had not lost faith in God and heart for their work. The apostle Paul wrote, "a wide door for effective work has opened to me, and there are many adversaries" (1 Cor. 16:9). But not one of his opponents could have hindered his work, because he was counting on Him who "opens and no one will shut."

These "adversaries of Judah and Benjamin" had claimed they wanted to help build the temple, since they too sacrificed to the God of Israel. Yet in their accusation they say nothing about the temple. They speak only of the city. Their reason is obvious. The proclamation of Cyrus concerned the temple. So by accusing the Jews of building the city, they made their hinted charges of rebellion and treason look believable. The king's answer shows they had judged it right.

The two motives urged on the king were protection against future danger and the possible loss of revenue. The appeal worked. The royal records also confirmed what the letter said about the city's past. So the king wrote, "Give the command now to make these men stop, and that this city not be built, until I give another command. Be careful not to fail in this; why should damage grow to the hurt of the kings?" (vv. 17-22). The adversaries had succeeded. They received the letter and went up at full speed, armed with royal authority. They made sure no one could go on building Jehovah's house. "They made them cease," it says, "by force and power."

Verses 7-23 describe the more successful scheme in the days of the Pseudo-Smerdis. He was a Magian usurper who impersonated the true Smerdis, Cyrus' younger son, whom Cambyses had put to death... After little more than seven months the false Smerdis, the Artaxerxes of our chapter, was killed, and Darius, one of the highest Persian nobles, gained the kingdom. This may explain why the impostor knew nothing of Cyrus' policy and so listened readily to arguments against it. It also explains why, under God, the king who shared the mind of Cyrus looked seriously into the truth and stood by the measures that honoured the God and people of Israel.

They wanted to stop the remnant from gathering together. Such a gathering would take away the enemy's power over the people of God: "If this city is built and its walls are finished, you will have no portion on this side of the river." Scattered, they would easily become the prey of their enemies. In the same way Satan opposes the gathering of the children of God today. If he cannot corrupt the sheep, he makes them quarrel, seizes them, and scatters them.

Note this — it is a very important thing. God does not blame the stopping of the work on the king's command. The king did give in at last, and did yield to their constant pleading to stop the Israelites. The Israelites began to stop before the king's authority came. It was lack of faith, not the king's authority, that stopped the work; and, dear friends, as a rule, is it not always so? The ending of blessing among God's people is never the work of the enemy outside. It is lack of faith, and so of faithfulness, inside.

Altogether it is a sad chapter — the record of Satan's activity... God does not appear in it. To human eyes it looks as if the enemy has completely won. Yet though God does not step in, He is no uninterested spectator of what is happening. Whatever His people are, He remains faithful. He will have His people fully tested. But He only waits for the right moment to raise up a power the enemy cannot withstand.

Artaxerxes replied to this letter. He told Rehum, Shimshai and their companions that their letter had been clearly read to him, so he gave the command to search the records. The records confirmed that Jerusalem had sometimes revolted against Gentile kings. They also showed that Jerusalem had once had mighty kings who collected tax, tribute and custom from others (v. 20). Since this was true, the king did not want to see Jerusalem revive and collect tribute from others instead of paying tribute to Persia.

Verses 7-23 describe the more successful scheme in the days of the false Smerdis, the usurper who pretended to be the true Smerdis, Cyrus's younger son... This may help explain why the impostor so readily listened to the charge against Cyrus's policy: he knew nothing of it. It may also explain why, under God, the ruler who agreed with the great king looked carefully into the truth and stood by the measures that honoured the God and people of Israel.

It is very hard now to identify Ahasuerus and Artaxerxes with the rulers of secular history. Probably the first was Xerxes, and the second Artaxerxes Longimanus.

The king received the letter and ordered a search into Jerusalem's earlier history. The search confirmed what the letter claimed, and he commanded at once that the city should not be built. No one uncovered the falsehood that they were building the city and the wall. The enemy was successful. Yet a faithful God watched over it all.

These "adversaries of Judah and Benjamin" had professed a desire to help in building the temple. Yet they leave out every reference to the temple in their accusation, and speak only of the city. Their reason was obvious. The proclamation of Cyrus was about the temple. So if they accused the Jews of building the city, they made the charges of rebellion and treason that they hinted at look believable. From the king's answer it is clear that they had not miscalculated.

Their last king, Zedekiah, had "sworn by God" to be faithful to Nebuchadnezzar. But he broke his oath and rebelled against the king of Babylon. So he brought about the destruction of Jerusalem, and brought the judgment of God on himself. (See 2 Chr. 36:13; Ezek. 17:12-16.) There was truth, therefore, in the accusation that Jerusalem had been a rebellious city. The remnant themselves were under the favour and protection of God, and no one could harm them as long as they went forward in confidence in Him. Yet they now suffered, under His government in this world, the consequence of the sins of their fathers.

Altogether it is a sad chapter — the account of the activity of Satan... God does not appear in it. Looked at with human eyes, it would seem as if the enemy had completely won. Yet though God does not step in, He is no uninterested spectator of what is taking place. Whatever His people are, He remains faithful.

The closing verses of our chapter show that their letter had the desired effect. In those early days people kept careful records. When they searched, the records showed the unfaithful deeds of Zedekiah and others. They also showed the great power once held by men like David and Solomon. It seemed as if God's purpose in this matter had been completely defeated.

The search confirmed that Jerusalem had at times revolted against Gentile kings, and that Jerusalem had once had mighty kings who collected tax, tribute and custom from others. Since this was true, the king did not want to see Jerusalem revive in a way that would let it demand tribute from others instead of paying tribute to Persia.

They asked the king to search the records for proof that Jerusalem was a rebellious city that harmed kings — Gentile kings, of course, such as Nebuchadnezzar. It was true that Zedekiah had rebelled against Nebuchadnezzar after swearing loyalty to him, and that is why Jerusalem was destroyed. But they did not ask for records of Cyrus having sent the Jews back to rebuild the temple.

The king received the letter and ordered a search into Jerusalem's earlier history. It confirmed what the letter claimed, and he gave immediate orders that the city should not be built. No one uncovered the lie that they were building the city and the wall. The enemy was successful. Yet a faithful God watched over it all.

We should not pass over another point: Israel's sin in the past bears bitter fruit for these people who came back from captivity. Their last king, Zedekiah, had "sworn by God" to be faithful to Nebuchadnezzar. But he broke his oath and rebelled against the king of Babylon. So he brought about the destruction of Jerusalem, and he brought God's judgment on himself as well. There was truth, then, in the charge that Jerusalem had been a rebellious city. The remnant themselves were under God's favour and protection, and no one could harm them as long as they went forward in confidence in Him. Yet now, under His government in this world, they suffered the consequence of the sins of their fathers.

Notice that they do not accuse the people of rebuilding the temple. They do not say even one word about it. They speak of the city instead. Their aim is easy to see. They wanted to stop the remnant from gathering together, because such a gathering would take away the enemy's power over the people of God: "If this city is built and its walls are finished, you will have no portion on this side of the river." Scattered, the people would easily become the prey of their enemies.

But notice this, and it is very important. God does not blame the ceasing of the work on the command of the king. The king did give in at last, and he did yield to their constant begging to stop the Israelites. But the Israelites began to stop before the king's order came. It was lack of faith, and not the king's authority, that stopped the work. And, dear friends, as a rule, is it not always so? The ending of blessing among God's people is never really the work of the enemy outside. It is a lack of faith, and so of faithfulness, within.

The weakness of the leaders showed itself even more in the people. They were troubled, or frightened away from building, for a long time. Yet the enemy could only delay, not frustrate, their purpose, which was of God.

Artaxerxes replied to this letter. He told Rehum, Shimshai and their companions that their letter had been read out to him. So he gave command to search the records. The records confirmed that Jerusalem had at times revolted against Gentile kings. They also confirmed that Jerusalem had once had mighty kings who collected tax, tribute and custom from others (v. 20). Since this was true, the king did not want to see Jerusalem revive and take tribute from others instead of paying tribute to Persia.

Solomon's dominion was only a weak type of Christ's, who will have "the ends of the earth" for His possession. The king of Israel ruled "over all the region on this side of the river," "to the land of the Philistines, and to the border of Egypt." These were the limits the Lord had assigned to Israel in Joshua 1:4. But Solomon's wisdom reached far beyond those limits.

The letter is a very clever document, full of misrepresentation and falsehood, inspired by the one who is "a liar and the father of lies." They accused the Jews of rebuilding Jerusalem and setting up the wall. This was false, since they were building only the house, not the wall or the city. What they said about the city, its old habit of rebellion, was true, and the accuser made use of the past sins of the nation. But God had been gracious to His people again and had brought them back from captivity. … The same accuser of God's people, the liar and falsifier who stood behind these letter writers, is still at work, and he will keep at it until he is thrown out (Rev. 12).

The city, however, had been chosen by God, and for a short time it held dominion from Him. The bad behaviour of the last kings who reigned there gave the accusers their chance to blacken the whole history of Jerusalem. This is a striking example of how unfaithful servants can dishonour the whole of God's work, and give the adversary the opening he wants.

The adversaries of those days give the king political reasons for stopping the people from coming together again. Such motives carried great weight with this crafty king, who had seized his own throne, and in fact they were the only motives that could catch his interest. He notes that Jerusalem once had powerful kings, and that they would overshadow him if their throne were set up again. He also notes that the city had always shown itself ready to rebel against any foreign rule. That is enough to stir him to stop the work.

But they were timid then, through lack of faith. The Jews were terrified, and they lost heart long before their adversaries managed to get a ban from the king who had seized the throne. … The state soon took back the approval it had given them, and their adversaries had nothing but ill will until a king arose who did not know Isaiah's prophecy. Yet they were held back from the work while they themselves forgot or ignored the word of Jehovah. And it was not the world's smile or authority that renewed their courage and called them back to His work.

More than this, the king ordered that no one could impose tax, tribute or custom on any of the priests, Levites, singers, gatekeepers, Nethinim (temple servants) or servants of the house of God. Rehum and Shimshai had urged an earlier Artaxerxes to stop the Jews from building, claiming that the Jews would not pay tax, tribute or custom. But this king was now ready to give up these payments for the leaders of Israel, so that Judah would prosper.

The enemies of that day give the king political reasons for stopping the people from coming together again. Such reasons carried great weight with this crafty king, who had seized his throne. In fact they were the only reasons that could catch his interest. He notes that Jerusalem once had powerful kings, and that they would overshadow him if their throne were set up again. He also notes that the city had always shown itself rebellious against any foreign rule. That is enough to stir him to stop the work. As soon as they had his authorization, the enemies of Israel "went in haste to the Jews at Jerusalem and by force and power made them cease."

The two motives urged on the king were protection against future danger and the possible loss of revenue. The records in the royal archives confirmed what had been said about the city's past, and so he gave his order.

Their last king, Zedekiah, had "sworn by God" to stay loyal to Nebuchadnezzar, king of Babylon. But he broke his oath and rebelled against him. This brought about the destruction of Jerusalem, and it brought God's judgment on him as well. So there was truth in the accusation that Jerusalem had been a rebellious city. The remnant themselves were under God's favour and protection, and no one could harm them as long as they went forward trusting Him. Yet they now suffered, under His government in this world, the consequence of the sins of their fathers.

But notice this, and it is very important. God does not blame the stopping of the work on the king's command. The king did give in at last, and did yield to their constant begging to make the Israelites stop. But the Israelites began to stop before the king's order came. It was lack of faith, not the king's authority, that stopped the work. And, dear friends, as a rule, is it not always so? The ending of blessing among God's people is never the work of the enemy outside. It is lack of faith, and so of faithfulness, within.

The weakness of the leaders showed itself even more in the people. They were troubled, frightened away from building for a long time. Yet the enemy could only delay their purpose, not defeat it, for that purpose was from God.

Whether the world opposes or the world approves is a matter of the circumstances God arranges. The believer must obey God. If the world steps in or persecutes him, he has to suffer. But he is on the earth to do God's will, and if force stops him he can wait for God's time.

Two motives were urged on the king: protection against future danger, and the possibility of lost revenue. They appealed to him in this way, and the records in the royal archives confirmed what they had said about the city's past. So he wrote that these men must be made to stop, and that the city must not be rebuilt, until he himself gave another command. The adversaries were successful. With the letter in hand they hurried up, armed with royal authority, and made sure no one could carry on building the Lord's house. "They made them cease," it says, "by force and power."

Since this was true, the king did not want Jerusalem to rise again as a city that collected tribute from others instead of paying tribute to Persia… He should have seen that a revolt against Persia was very unlikely. The Jews were now so weak that their former state would never return.

Notice that they do not accuse the people of rebuilding the temple. They do not say one word about it. They speak of the city instead. Their aim is easy to see. They wanted to stop the remnant from gathering together. Such a gathering would take away the enemy's power over the people of God… but scattered, they would easily become the prey of their enemies. In the same way, Satan opposes the gathering of the children of God today. If he cannot corrupt the sheep, he makes them fall out with each other, seizes them, and scatters them.

Their last king, Zedekiah, had "sworn by God" to be faithful to Nebuchadnezzar. But he broke his oath and rebelled against the king of Babylon. So he brought about the destruction of Jerusalem, and he brought God's judgment on himself too… There was truth, therefore, in the charge that Jerusalem had been a rebellious city. The remnant themselves were under the favour and protection of God, and no one could harm them as long as they went forward in confidence in Him. Yet they now suffered, under His government in this world, the consequence of the sins of their fathers.

But notice this — it is very important. God does not blame the stopping of the work on the king's command, even though the king did give in at last… The Israelites began to stop before the king's order came. It was lack of faith, not the king's authority, that stopped the work. And, dear friends, as a rule, is it not always so? The ending of blessing among God's people is never really the work of the enemy outside. It is lack of faith, and so lack of faithfulness, within.

Altogether it is a sad chapter — the record of Satan's activity. Its one bright gleam is the faithfulness of Israel's leaders in refusing an alliance with the world… God does not appear in it. To human eyes it would look as if the enemy had won completely. Yet while God does not step in, He is no uninterested onlooker. Whatever His people are, He stays faithful.

Here there is a considerable gap. Several kings reigned between Cyrus and Darius, and they appear in the rest of the chapter. That part is an insert (verses 6-23), explaining what took place between those two points.

The adversaries were successful, and having received the letter, they went up as fast as they could, armed with royal authority, and effectively made sure no attempt could be made to continue the work of building the Lord's house. "They made them cease," it says, "by force and power."

The adversaries of those days present the king with political reasons for preventing the reuniting of the people. Such motives had great weight with this crafty, usurping monarch and, in fact, were the only motives that might draw his concern. The king notes that Jerusalem once had powerful kings. They would overshadow him if their throne were re-established. He also notes that the city had always shown itself rebellious against any foreign rule. This is enough to stir him to put a stop to the work.

Their last king, Zedekiah, had "sworn by God" to be faithful to Nebuchadnezzar, but he broke his oath and rebelled against the king of Babylon. So there was truth in the accusation that Jerusalem had been a rebellious city. The returned exiles were under God's favour and protection, and no one could harm them as long as they went forward in confidence in Him. Yet they now suffered, in His government in this world, the consequence of the sins of their fathers.

And so these four hostile forces unite here to ruin the work of God: trickery, intimidation, accusation, and violence. Only faith could have resisted them. But the people had no faith at all, and so the building of the house stopped for fifteen years.

But notice this — it is very important. God does not attribute the stopping of the work to the king's command. The king did give in at last, and did yield to their persistent begging to stop the Israelites. The Israelites began to stop before the king's authority arrived. It was lack of faith, not the king's authority, that stopped the work; and, beloved friends, as a rule, is it not always so? The ceasing of blessing among God's people is really never the work of the enemy outside, but lack of faith, and therefore of faithfulness, within.

These adversaries could have had no power against the people of God if the people themselves had not lost faith in God and heart for their work. The apostle wrote, "For a wide door for effective work has opened to me, and there are many adversaries" (1 Cor. 16:9); but not one of his opponents could have hindered his work, because he was counting on Him who "opens and no one will shut."

We can well imagine the scene when the letter was read before Rehum and Shimshai and their companions. They must have rushed up to Jerusalem in a fever of haste, and made them stop the work by force and power. "Then the work on the house of God that is in Jerusalem stopped, and it stopped until the second year of the reign of Darius king of Persia." The returned exiles faced a hard test, and a decline set in at that time. Their former energy seems to have left them, as we find when we consider Haggai's message. Nor do we read anything at the close of this chapter about turning to the LORD in prayer.

Altogether it is a sad chapter — the account of Satan's activity. The only bright gleam in it is the faithfulness of the leaders of Israel in refusing an alliance with the world. The rest of the chapter is darkness. God does not appear in it; and, looked at with human eyes, it would seem as if the enemy had completely conquered. Yet while God does not step in, He is no uninterested spectator of what is taking place. Whatever His people are, He remains faithful. He will have His people thoroughly tested. But we shall see that He only waits for the right moment to raise up a power the enemy will not be able to withstand.

Altogether it is a sad chapter — the account of the activity of Satan. The only bright gleam in it is the faithfulness of the leaders of Israel in refusing the alliance of the world. The rest of the chapter is darkness. God does not appear in it; and, looked at with human eyes, it would seem as if the enemy had completely conquered. While, however, God does not interpose, He is no uninterested spectator of what is taking place. Whatever His people are, He stays faithful. He will let His people be fully tested. But He is only waiting for the right moment to raise up a power the enemy will not be able to withstand.

Verses 4 and 5 sum up what the enemies of Israel did during the reigns of Cyrus, Ahasuerus, and Artaxerxes. So verse 24 connects with verse 5, and everything in between is a side note... Compare the prophecies of Haggai with this chapter, and it seems the people of Israel stopped building long before their enemies got the ban... Fear of their enemies was stronger than their faith in God. So they lost heart, thought only of themselves and their own selfish interests, and began to build their own houses. They said, "The time has not yet come to rebuild the house of the LORD."

These adversaries could have had no power against the people of God, if the people themselves had not lost faith in God and heart for their work. The apostle wrote, "a wide door for effective work has opened to me, and there are many adversaries" (1 Cor. 16:9). But not one of his opponents could have stopped his work, because he was counting on Him who "opens and no one will shut." It would have been the same for the returned people, if not for their own laziness and unbelief.

So four hostile forces join here to ruin the work of God: cunning, intimidation, accusation, and violence. Only faith could have resisted them. But the people had no faith at all, and so the building of the house was stopped for fifteen years.

The elders among the Jews build and prosper through the prophesying of Haggai and Zechariah... Four years later the house of God was completed. How disastrous are the delays caused by the fear of man, and by the lack of confidence in the Lord that always follows it!

They should always have leaned directly upon God, and gone on with the work, unless hindered by force... The king's support had been prepared by God for the moment in which their faith should have been shown. In fact, the difficulty did arise. But faith was at work, so they kept building despite their enemies... A difficulty may be real. Yet it is only an obstacle to unbelieving hearts, if we are on the path of God's will. Faith counts on God and does what He wills, and difficulties are nothing before Him. Unbelief can always find excuses, and excuses that look well founded too. They have only one fatal defect: they leave God out.

There is another thing of great interest. God did not set this right by the king's authority opening the door again. He set it right by His own power stepping in — the power of the Spirit of God through the prophets. It is by the prophets, not by the king — not by Darius. "Then Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak arose and began to rebuild the house of God that is in Jerusalem." How bold faith is! And God justifies the faith He gives... Artaxerxes had stopped the building of the house, but Cyrus had authorised it earlier. They were quite right to fall back on the word of Cyrus. Yet the great thing that moved their souls was that this was the word of God — through the prophets.

At first sight, the work in chapter 4 stopped because of things beyond the builders' control. What could they do when force and authority stopped them? And yet the prophecies of the two prophets named at the start of chapter 5, especially Haggai, show reasons beneath the surface. The people had lost interest in the house of God and turned to their own houses. Haggai had to deliver a stern message, addressing the consciences. Only after this could he deliver a message of comfort, assuring the people of God's presence and support.

Note that God raised up the prophet as the means of communication with His people when the responsible head or heads of the people had failed. So when the priesthood had failed under Eli, Samuel was God's chosen vessel for His messages to His people. This explains why the greatest of the prophets appeared at the darkest periods in the history of Israel — Elijah and Elisha, for example. In our chapter Zerubbabel the governor and Jeshua the high priest were the responsible heads of the people who had returned from captivity. But the constant attacks of their enemies wore them out. They gave way along with the people, and with them they stopped building the house of the Lord.

To produce this revival, two prophets are enough here. They were the bearers and the representatives of the word of God for the people. Through them the Word, brought again to light by the power of the Holy Spirit, reaches the conscience. Later, when Ezra comes on the scene, we will see this same Word presented to souls with no signs of prophetic power... A period of revival which is not followed by scriptural teaching will be short-lived and will die out.

The people did not wait for the Gentile authorities to renew their commission to build... but God Himself had spoken, and if they were to render to Caesar the things that are Caesar's, they were also to render to God the things that are God's. When God condescends to speak, His claims are supreme, whatever the consequences. Builders of a later day recognised this principle. Peter and John were forbidden to speak or teach in the name of Jesus. They replied, "Whether it is right in the sight of God to listen to you rather than to God, you must judge, for we cannot but speak of what we have seen and heard."

When Haggai delivered his burning message, the LORD revived them again. They rose from their apathy and began to build the house of the LORD, the prophets of God helping them... No sooner had they obeyed and feared the LORD than another message came through the prophet: "I am with you, declares the LORD." They no longer feared their enemies or the king's command, but they feared the LORD... The Word of the LORD was used in their revival. Every true and genuine revival always started and always will start with the Word of God, hearing and believing what God has spoken.

Many years passed before the ban on building came. I have examined the prophecies that throw so much light on this same period, and compared their dates. It seems clear to me that the real hindrance was the remnant's own lack of faith. There were enemies in the land who made them afraid and so stopped their building... They began to build again not because someone brought them the king's decree, but because they feared the Lord and did not fear the king's command, as seeing Him who is invisible... The source of their weakness was that they had forgotten God. This shows the great grace of God in waking them up through Haggai.

Fear of the enemy was not the only thing that led them to stop their work. Their own hearts were also settling down on their own ease and comfort. They found time to build their own houses while saying, "The time has not yet come to rebuild the house of the Lord."

When it was a matter of building the house, the leaders do not wait for everyone to agree, nor do they try to stir up some common action. This will always be the case. The only way to stir up the activity of faith in others is to take up that activity yourself. It takes a heart deeply marked by what is due to the Lord and by our responsibility toward Him. We may be only two or three... but we may be sure that our zeal will bear its fruit.

No doubt they were under the powers God has ordained, and a decree forbade them to build. But God Himself had spoken. So if they were to give Caesar the things that are Caesar's, they were also to give God the things that are God's. When God stoops to speak, His claims come first, above every other consideration, whatever the consequences. Peter and John, builders of a later day, recognised this principle. Forbidden to speak or teach in the name of Jesus, they replied, "Whether it is right in the sight of God to listen to you rather than to God, you must judge; for we cannot but speak of what we have seen and heard." In truth, faith links itself with God Himself, with His objects and His power, and can then peacefully leave every other question with Him.

How bold faith is! And God justifies the faith that He gives. This looked like a lack of respect for royal authority. In fact they had at least as good an authority for going on with the work. Artaxerxes stops the building of the house here, but Cyrus had authorised it earlier. They did what was quite right... They went back to what Cyrus had commanded.

This last phrase refers to the ongoing work of the prophets while the building went on. Through it the Lord encouraged His people to keep at their labours. He unfolded before them the glory of the future, tied to the coming of the Messiah and the setting up of His kingdom. The people built and the prophets prophesied. Both alike filled their appointed places, and both alike carried out their task in fellowship with the mind of God.

Haggai prophesied about the house of God. Zechariah emphasised the city of Jerusalem... The city was only to surround the house, but the house was God's centre.

Joshua and Zerubbabel stood at the head of those left of Judah and Benjamin. When they returned to Jerusalem, their condition was one of deep humiliation. They were weak representatives of the priesthood and of royalty. At the same time they were forerunners, pictures, of the Messiah in His future glory.

Satan is still working behind the scene. Whenever God acts on the earth through His people, Satan at once works against it. This is the force of the words, "At the same time." We do not read of any persecution while they were building their own houses, the time Haggai speaks of. But at once, when they take up their work on Jehovah's house again, they are met by new tricks — in fact, open opposition.

If believers settle down in the world, mind earthly things, and become "dwellers on earth" — using that phrase in its moral sense — Satan will leave them alone. But the moment the Spirit of God works in them, so that they grasp His mind and go out in living testimony, the adversary will try to turn them aside. He will use any art or device likely to achieve his purpose.

In making this enquiry the governor was certainly within his rights. He was acting in the interests of his king, since a decree had gone out forbidding the building of the city, if not of the temple. 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. It always seems foolish to them that anyone should risk a ruler's anger to please One they themselves do not believe in.

No doubt they were subject to the powers ordained by God, and a decree forbidding them to build had been obtained. But God Himself had spoken. So if they were to render to Caesar the things that are Caesar's, they were also to render to God the things that are God's. When God stoops to speak, His claims are supreme. They stand above every other consideration, whatever the consequences.

If Artaxerxes had forbidden the building of the temple at the start, they might have been in difficulty. God's direct claim would have stood on one side and the kingdom's claim on the other. The principle would then apply that we must obey God rather than men. But in fact the case lay between two kings. There was one difference, and a very great one: the first and greatest king, the founder of the Persian monarchy, was the very one who had commanded the building of the temple.

The eye of God was on His beloved people, seeing their danger. He would supply the courage they needed in the presence of the enemy. He would give them the sense of His presence and shelter, and so stir them to persevere in their work. And it is a wonderful thing for our souls when we realise in any measure that the eye of God is upon us. It produces in us that holy fear which makes us fearless of man.

To faith it was clear that God was working behind the scenes, using the power of the enemy to carry out His own purposes... When their adversaries interfered, Darius did more than confirm the decree of Cyrus. He issued another decree: all the provision needed for the house of God was to be supplied at his own expense.

The fourth verse is somewhat ambiguous. Comparing it with verse 10, it is clear that the "we" of verse 4 applies to the enemies of Israel. They were the ones who asked, "What are the names of the men who are building this building?" Their aim was to report to the king these men who were breaking his command.

They asked the questions, "Who has commanded you to build this house, and to make up the wall? What are the names of the men who are building this building?" ("We" in verse 4 is "they," Tattenai and his companions. See verse 10.) So the enemy made another effort to hinder the work. He never fails to attack what is done for the glory of God.

Judah had nothing to hide, and told them the names of the men who were supervising the work. They told them more than this as well, as the letter Tattenai sent to the king of Persia shows.

We do not read of any persecution of the people during the time Haggai speaks of, when they were building their own houses. But the moment they take up their work on the Lord's house again, new tricks meet them — in fact, open opposition… Suppose believers settle down in the world, set their minds on earthly things, and become "dwellers on earth" — using that phrase in its moral sense. Satan will let them alone. But the moment they grasp God's mind and go out in living testimony, the adversary will try to turn them aside by any art or device likely to serve his purpose.

No doubt they were subject to the powers God had ordained, and a decree forbidding them to build was in force. But God Himself had spoken. If 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. They stand above every other consideration, whatever the consequences may be. The builders of a later day recognised this principle. When the authorities forbade Peter and John to speak or teach in the name of Jesus, they replied, "Whether it is right in the sight of God to listen to you rather than to God, you must judge, for we cannot but speak of what we have seen and heard."

The eye of God was on His beloved people, and He saw their danger. He watched so that He might give them the courage they needed in front of the enemy, make them aware of His presence and shelter, and so spur them on to keep at their work. And it is a wonderful thing for our souls when we realise in any measure that the eye of God is on us. It produces in us that holy fear which makes us fearless of man.

They tell their own history, and the history of the temple they were building. Nothing could be simpler or more beautiful. Before anything else they declare themselves "the servants of the God of heaven and earth." In dealing with the tricks of Satan there is no weapon more powerful than the bold confession of our true character.

The people do not try to make their guilt look smaller. Instead they acknowledge before the nations that they are under God's judgment… God asks of His servants that their testimony be above all the testimony of their ruin, so that it may be effective.

The eye of God was upon His beloved people, seeing their danger. He watched so that He might give them the courage they needed in front of the enemy. He would make them aware of His presence and shelter, and so stir them up to keep on with their work. And it really is a wonderful thing for our souls when we realise, even a little, that the eye of God is upon us. It produces in us that holy fear which makes us fearless of man. It also gives us the sweet sense of His presence and protection covering us. In His grace He has bound us to Himself by ties that cannot perish.

Suppose believers settle down in the world, set their minds on earthly things, and become "dwellers on earth" — the phrase is meant in a moral sense. Then Satan will leave them alone. But the Spirit of God may move them to grasp His mind and go out in living testimony. The moment they do, the adversary will try to turn them aside by any trick or device likely to succeed.

One group of men succeeds another in their hatred against the work of God, some more violent, some less. But the opposition remains, because the enemy who uses all these instruments has not changed. If only faith would never let the obstacles raised by Satan's agents stop it! If only we understood well that no one can destroy the work of God, because God remains over and above it all!

These enemies did not reckon with the Keeper of Israel who neither sleeps nor slumbers. They did not know it, but what they were doing would lead to victory for God's people. It would end in the finishing of the house of God. The eye of God was upon the elders of the Jews. He gave them strength, courage and assurance, so that they could persevere in the work.

Grace working through the word is what called them back to His work, not the decree of the Persian power. They were not acting against authority. Cyrus had given them that authority at the start, in line with prophecy spoken before he was born and before Judah went to Babylon. But their enemies frightened them, and they turned to their own affairs and neglected God's house. That encouraged the effort to stop them by the world's authority... Then the prophets Haggai and Zechariah roused them from their laziness and their fears, and they took up the work again in the face of opposition and threats. But it was all in vain.

Faith could see God at work behind the scenes. He used the power of the enemy to carry out His own purposes. Here is another instance of how He causes all things to work together for good to those who love Him. When their adversaries interfered, Darius confirmed the decree of Cyrus. He also issued a second decree: he himself would pay for everything the house of God needed.

Then Tatnai and his associates sent a letter to King Darius. It gives details of their visit to Jerusalem that we are not told elsewhere. Zerubbabel and his companions had answered Tatnai's questions like this: "We are the servants of the God of heaven and earth." So they bore witness to who they were. Then they told what had happened, and how Cyrus had made the decree to build the house of God… The builders must have had perfect peace about this letter, knowing that the LORD was with them.

Tattenai then wrote a letter to King Darius. It was not hostile, like the one Rehum and his companions had written to Artaxerxes (ch. 4:12-16). He was simply asking whether what the Jews had told him was true. The message came from the governor of the region beyond the river (Tattenai), Shethar Boznai and their companions, the Persians beyond the River.

They were clearly impressed with the work of the weak Jews, for they tell the king, "We went into the province of Judea, to the house of the great God, which is being built with great stones, and timber is laid in the walls, and this work goes on fast, and prospers in their hands." Unlike the letter in the earlier chapter, this one at least reports the facts faithfully. Both letters aimed to stop the work. Yet here the enemy testifies to the hard work and devotion of the builders.

They did not consider the God of Israel as similar to one of the idols of the nations, but recognized Him as the great God. They put the whole matter in a restrained and fair way. They did not demand that the work be stopped. They only asked whether the king of Persia had permitted it.

How bold faith is! And God justifies the faith that He gives. This looked like a lack of respect for the royal authority. But in fact they had at least as good an authority for going on with the work. If Artaxerxes stops the building of the house here, Cyrus had already authorized the building of it… They go back to what Cyrus had commanded. They knew one of the great rules of the Persian kingdom well: the laws of the Medes and Persians did not change. It was Artaxerxes that had changed.

So the adversaries were fully refuted and stopped in their evil work. The house of God received — I will not say a push forward, but — its completion. For the beautiful fact, as we have already seen, is that the Jews had faith to start building the house again before they got this fresh decree. "And the elders of the Jews built, and they prospered [not through the commandment of the king, but they prospered] through the prophesying of Haggai the prophet, and Zechariah the son of Iddo."

Ezra 5:8 speaks of the province of Judea. This shows how the land had passed under the control of a foreign power, and Nebuchadnezzar had destroyed the temple. The only bit of true godliness belonged to a small, weak group.

The ban on building only came two reigns later. The Jews had already stopped building because they were afraid of their enemies (compare Ezra 4:4, 21, and Ezra 5:1, with Haggai 1:1-4; Haggai 2:15). And they did not start again because the king's decree reached them. They started again because they feared the LORD and did not fear the king's command, seeing Him who is invisible (Haggai 1:12-13)... the source of their weakness was that they had forgotten God.

How bold faith is! And God justifies the faith that He gives. This looked like a lack of respect for the royal authority. But in fact they had at least as good an authority for going on with the work. If Artaxerxes here stops the building of the house, Cyrus had already ordered it to be built. They did what was quite right. They treated what Artaxerxes brought in as an accident, a thing brought about by circumstances. They saw it as a command of the man himself, not of Persia. They go back to what Cyrus had commanded. They knew well that one of the great rules of the Persian kingdom was that the laws of the Medes and Persians did not change. It was Artaxerxes who had changed.

It is clear that the work of the feeble Jews impressed them, because they tell the king that the house of the great God "is being built with huge stones, and timber is laid in the walls. This work goes on diligently and prospers in their hands." Unlike the letter in the earlier chapter, this one at least reports the facts faithfully. Both letters aimed to stop the work. Yet here the enemy testifies to the diligence and devotion of the builders.

Their letter to Darius begins by reporting that the building of the temple of the great God at Jerusalem was moving fast (v. 8). They did not treat the God of Israel as just one more idol of the nations. They recognised Him as the great God. They put the whole matter in a restrained and fair way. They did not demand that the work stop. They only asked whether the king of Persia had allowed it.

But these enemies had not reckoned with the Keeper of Israel, who never sleeps or slumbers. They had no idea that what they were doing would lead to victory for God's people and would end with the house of God finished... God held Tatnai back from ordering the work to stop, so they kept right on working. Blessed are all the servants of the LORD who work hard in the fear of the LORD. They know that His eye is on them, and that He supports all who put their trust in Him.

Verses 9 and 10 repeat verses 3 and 4, so that the king is informed. Then in verses 11-16 we have the answer the Jewish elders gave to the men who questioned them. Nothing could be simpler or more beautiful than the way they tell their own history, and the history of the temple they were building.

The governor was within his rights in asking this, and he was acting for his king, because a decree had already been issued forbidding the building of the city, if not of the temple. He could know of no command except his own king's. The people of this world can never understand God's claims on His people. It always looks like folly to them that anyone should risk a king's anger to please One they do not believe in themselves.

One group of men follows another in their hatred of God's work, some more violent than others. But the opposition stays the same, because the enemy who uses all these tools has not changed. If only faith would never let the obstacles raised by Satan's agents stop it! If only we really understood that no one can destroy the work of God, because God remains over and above everything!

The accusers of the Jews think they will touch the king where he is sensitive, by pointing to the building of the temple and to the religious interests of the kingdom. Did Cyrus really allow this rebuilding, as the Jews claim? The enemies hide their hostility behind a look of indifference and almost of tolerance. If the order Cyrus gave did not exist, or if no one could find it, they could expect the king to order the work to stop. Their one concern is to stay on good terms with the power of the world, because the name of God in fact means nothing to their hearts or consciences.

Their opponents recorded that when they were challenged their answer had two parts, religious and political. They put the religious reason first, saying, "We are the servants of the God of heaven and earth", and they are building at His command. Second, they quoted the original permission they had received from Cyrus.

When we face Satan's tricks, there is no stronger weapon than boldly confessing what we really are. So it was a blessing that these Jews could take their stand on this open confession that they were God's servants. It was a blessing for their own souls, and it came, no doubt, from knowing that God's eye was on them. At the same time it fully justified them in starting their work despite the king's decree.

When their enemies call them to account like this, the people openly confess the name and character of their God. But they do it with no sense of being better than those around them. They do not try to make their guilt look small. Instead they own before the nations that they are under God's judgment. Today, as then, God asks His servants that their testimony, if it is to have any effect, be above all a testimony to their own ruin.

Verse 4 is a little unclear. Compare it with verse 10, and it is plain that the "we" of verse 4 means the enemies of Israel. They were the ones who asked for the names of the men putting up the building. Their aim was to report these men to the king as breakers of his command. Satan is still working behind the scene. Whenever God acts on the earth through His people, Satan at once works against it. That is the force of the words "At the same time" in verse 3. We read of no persecution of the people in the time Haggai speaks of, when they were building their own houses. But as soon as they took up their work on the LORD's house again, they met new tactics — indeed, open opposition.

The governor was within his rights to ask this question, and he was acting for his king, because an order had gone out banning the building of the city, if not of the temple. He could know of no command except his own king's. People of this world can never understand God's claims on His people. It always looks like folly to them that anyone should risk the anger of an earthly king to please One they themselves do not believe in.

Judah had nothing to hide, and told them the names of the men who were supervising the work. They told them more than this also, as is reported in the letter that Tattenai sent to the king of Persia (vv. 7-16).

They did not think of the God of Israel as one of the idols of the nations. They recognised Him as the great God. Their account of the whole matter was calm and fair. They did not demand that the work be stopped. They asked whether the king of Persia allowed it.

They tell their own history, and the history of the temple they were building, in the simplest and most beautiful way. Before anything else they call themselves "the servants of the God of heaven and earth." Against the tactics of Satan there is no stronger weapon than boldly confessing who we really are. Peter's fall began with his denial that he belonged to Jesus of Nazareth — or rather, that was its first outward step. And how often since that day has such a denial come before shame and defeat!

But these enemies did not reckon with the Keeper of Israel who neither sleeps nor slumbers. Little did they know that what they were doing would lead to victory for God's people and would result in finishing the house of God. The eye of God was upon the elders of the Jews. He gave them strength, courage and assurance, so that they could persevere in the work. God was with them, and who then could be against them? God restrained Tatnai from giving order to suspend the work, so that they worked right on. Blessed are all the servants of the LORD who work in the fear of the LORD. They know His eye is upon them, and that He holds up all who trust Him.

Why should His people be troubled because of their enemies? What they have most to fear is themselves — that unbelief may open the door to the great foe, and that unjudged laziness, self-seeking, pride and jealousy may dishonour Him whose name they bear.

Nothing could be simpler or more beautiful than the way they tell their own story and the story of the temple they were building. Right at the front of everything they declare themselves "the servants of the God of heaven and earth." Against Satan's schemes no weapon is stronger than a bold confession of our true character. The first outward step in Peter's fall was his denial that he belonged to Jesus of Nazareth. How often since that day has that denial led to shame and defeat! So it was a blessed thing that these Jews could take their stand on this open confession that they were God's servants.

Their opponents put on record that when challenged their answer was twofold: both religious and political. They put the religious reason first, saying, "We are the servants of the God of heaven and earth," and are building under His command. In the second place they quoted the original authorisation they had received from Cyrus.

The reader should remember again that the people did not wait for the Gentile authorities to renew their commission to build. True, they were subject to the powers God ordained, and a decree forbidding them to build was in force. But God Himself had spoken. So if they were to give Caesar the things that are Caesar's, they were also to give God the things that are God's. When God stoops to speak, His claims come first. They stand above every other consideration, whatever the consequences. Builders of a later day held the same principle. When Peter and John were forbidden to speak or teach in the name of Jesus, they replied, "Whether it is right in the sight of God to listen to you rather than to God, you must judge, for we cannot but speak of what we have seen and heard." (Acts 4:19-20.)

What a history! Solomon had built the house, and Nebuchadnezzar had destroyed it, and the cause of all this sorrow was their fathers' sins. What a story of patient grace and mercy lies between those two dates! And what an exposure of the human heart, even though God Himself had cultivated it! Between those two points lies the history of the kingdom under man's responsibility. It was set up in glory and splendour under Solomon, the prince of peace. (David was the first king, but the building of the temple marked the establishment of the kingdom.) It was destroyed in the reign of weak and wicked Zedekiah.

They served the God of heaven; they were under God's discipline because their fathers had sinned; and Cyrus had passed a decree entitling them to build.

Jeshua the high priest helped Zerubbabel, and they began to build at once. The Persian governors questioned their authority for doing so. Their reply was a noble one: "We are the servants of the God of heaven and earth." Cyrus had made a decree that the temple should be built. But God's word to Zerubbabel was, "Not by might, nor by power, but by my Spirit, says the LORD of hosts."

Scripture mentions Ur of the Chaldees (Genesis 11:28, 31; Genesis 15:7) and the Chaldeans who fell upon Job's camels (Job 1:17). After that we do not read of them for some fifteen hundred years. Then God sent them to punish Judah (2 Kings 24:2). By then you cannot tell them apart from the Babylonians. Scripture calls Nebuchadnezzar king of Babylon a Chaldean (Ezra 5:12), and when he took Jerusalem it was the Chaldeans who destroyed the city.

God once gave the government of the earth to man, in the person of Nebuchadnezzar. It does not return to a throne that is only earthly, as it was at Jerusalem. Meanwhile the earthly power rebels against the Most High. In that setting the saints have taken on a character that comes from looking to heaven and to Him who reigns there. God, in His government of the earth, has taken the name of the God of heaven. Their position is easy to understand, since He had forsaken Jerusalem.

What a history! Solomon had built the house, and Nebuchadnezzar had destroyed it. The cause of all this sorrow was their fathers' sins. And what a story of patient grace and mercy fills the years between those two dates! It also shows what is in the heart of man, even under God's own care. Between those two points lies the whole history of the kingdom under man's responsibility. It rose in glory and splendour under Solomon as prince of peace… and it was destroyed in the reign of weak and wicked Zedekiah.

The people do not try to make their guilt look smaller. They own before the nations that they are under God's judgment. They are "servants of the God of heaven and earth" (v. 11), and they confess that God punished them justly for their sins… Their subjection to the nations was His discipline for their iniquity (vv. 13-15). Does this attitude not also suit the guilty Church, responsible for what He entrusted to her? Today, as then, God asks His servants that their testimony be, above all, the testimony of their ruin, for that is what makes it effective.

It is touching to hear, even from their enemies, how simply the Jews took their stand. They were servants of the God of heaven and earth, and they were building His house, built long ago by a great king of Israel. They owned the sins of their fathers, and those sins drew from God the destruction of that house and their captivity.

Despite the ruin, He still sees His Assembly as He wants her to be, even though the unfaithfulness of God's people has made her disappear altogether as a public testimony. Her existence, and even more her unity, are just as real — not to the eyes of the world, but to the eyes of God — as when she was built, like Solomon's temple, and grew into a holy temple in the Lord. It is the same house.

Their opponents recorded that when challenged their answer had two parts, religious and political. They put the religious reason first, saying, "We are the servants of the God of heaven and earth," and that they build at His command. Second, they quoted the original permission Cyrus had given them.

But they appealed also to an earthly authority, Cyrus king of Babylon. He was in fact king of Persia (ch.1:1), but since Persia had captured Babylon, Cyrus was king over Babylon too. In his first year, they said, Cyrus had issued a decree to build this house of God (v. 13). He also ordered that the gold and silver articles of the house of God be taken from Nebuchadnezzar's temple in Babylon and returned to Jerusalem.

The first year of Cyrus marks the end of the captivity, just as the first year of Nebuchadnezzar had marked its beginning. Cyrus takes up the restoration of the people and the temple. The Persian king knew his mission, and he knew what God had announced in advance about him through the prophets. Daniel was able to teach him these things. Isaiah had said: "He is my shepherd, and he shall fulfill all my purpose"; saying of Jerusalem, "She shall be built," and of the temple, "Your foundation shall be laid" (Isa. 44:28).

God has brought back to light the truth that this house, the Church, the assembly of the living God, matters immensely to Christ. Despite the ruin, He still sees His Assembly as He desires her to be. She has vanished as a public testimony through the unfaithfulness of the people of God. Yet her existence, and even more her unity, are just as real as when she was built like Solomon's temple and grew into a holy temple in the Lord. They are real not to the eyes of the world, but to the eyes of God. It is the same house. In Ezra also (Ezra 5), the remnant looks at it in this way.

They also explain that the work they were doing was the result of a decree of Cyrus. As proof, they told how he had handed into their care the gold and silver vessels of the temple, which Nebuchadnezzar had taken away. (vv. 13-15.) ... If the account the Jews gave was correct, they were fully justified even in the eyes of man. It was a well-known feature of the laws of the Medes and Persians (and Cyrus was king of Persia) that no one could change them (Dan. 6:8, 14, 15, etc.). Their opponents, then, were in error because they did not know the law.

To faith it was clear that God was working behind the scenes, using the power of the enemy to carry out His own purposes. Here is another instance of how He causes all things to work together for good to those who love Him. When their adversaries stepped in, Darius not only confirmed the decree of Cyrus; he also issued another decree, that every provision needed for the house of God should be made at his own expense.

It is moving to hear, even from their enemies, how simply the Jews took their stand. They were servants of the God of heaven and earth. They were building His house, which a great king of Israel had built long ago. They admitted the sins of their fathers, the sins that drew out from God its destruction and their captivity. And they said that Cyrus the king, the conqueror of Babylon and the greatest figure in Persian eyes, made a decree in the first year of his reign to build this house of God. He handed over the sacred vessels that Nebuchadnezzar took away to Sheshbazzar the governor of the Jews, to put them back in the house once it was rebuilt.

They also explain that the work they were doing came out of a decree of Cyrus. As proof, they told how he had put into their care the gold and silver vessels of the temple, which Nebuchadnezzar had taken away. (vv. 13-15.) If the account the Jews gave was correct, they were fully justified even in the eyes of man. It was a well-known feature of the laws of the Medes and Persians — and Cyrus was king of Persia — that no one could change them.

The last of these three deportations was the most serious in terms of the damage done. The temple was burnt, and huge numbers went into captivity. But the seventy years of captivity start from the first deportation, the one we would call relatively unimportant. Why was that first one the important one in God's eyes? It is because of the vessels. Nebuchadnezzar took the vessels of the temple to Babylon, and even put them in the house of his idols. Such a thing had never happened before.

Without vessels, they could not bring the sacrifices God had laid down. No vessels, no worship! This is the tragedy. Does it not remind us of something sad? In much of the Christian world the very idea of worship, and above all worship together, has disappeared.

God had allowed His people to go into captivity. He had allowed His temple to be destroyed, and the holy vessels to be carried to Babylon and put in the house of the Chaldean idol (Dan. 1:2). The Babylonian kings did not see God's correcting hand on His people. They saw this victory over Israel as the triumph of their gods over the God of Israel.

The holy vessels were still holy in God's eyes, no matter how badly the sins of His kings and priests had defiled them. They had been used in the house where He had put His name for ever, and where His eyes and His heart would always be (1 Kings 9:3).

No doubt Cyrus had these vessels collected and carefully guarded. Mithredath the treasurer handed them to Sheshbazzar the prince of Judah. This prince was Zerubbabel. Sheshbazzar was the name the Babylonians had given him. He was born in Babylon, and his name means "stranger in Babylon." He became the royal leader of the exiles who went home. All of this shows that God had not forgotten His people. When His appointed time came, He showed His power on their behalf.

Under Jehoiachin, Nebuchadnezzar plundered all the treasures of the house of God on a far greater scale. He smashed the vessels which Solomon had made, according to the commandment of the Lord. But, I repeat, this was a dishonour with no earlier parallel. Only under Jehoiachin did anyone decorate a temple of idols with the vessels designed for the worship service of the true God.

It was not policy but Jehovah that stirred up the spirit of Cyrus, as He did that of the chief fathers of the Jews. The conqueror of Babylon proclaimed something like a jubilee to the captives. But he said plainly why: to build Jehovah's house in Jerusalem... The holy vessels were counted and restored, as far as was fitting, for Jehovah's house in Jerusalem. The ark, the centre, the highest in value, the nearest to the glory, was not there. Sadly, the glory itself had withdrawn. But in the day that the salvation of Israel comes out of Zion, the glory will return, no more to leave.

Jerusalem was the place God had chosen, out of all places. Deuteronomy 12 makes the point again and again: Jerusalem was "the place which the Lord your God shall choose out of all your tribes to put his name there." Only in this place could the temple stand. Only here could the people assemble, keep the national feasts, offer the sacrifices, and bring their gifts. And it was in this place that the people would rejoice before the Lord.

Everyone chooses his own base for setting up his altar. The excuse is that the true temple has been destroyed, so we are free to choose the place which suits us best. This was not the case with these faithful souls. They knew the place of the temple, of the court, of the altar, and it was at that place and none other that they built... They wanted no other place. They knew of no other place than that one, in days of ruin just as in Israel's most prosperous days.

Despite the ruin, He sees His Assembly as He wants her to be. That is still true even though she has completely disappeared as a public testimony, through the unfaithfulness of the people of God... It is the same house. In Ezra also (Ezra 5), the remnant considers it from this point of view: "We... build the house that was built many years ago; and a great king of Israel built and completed it"... And: "Cyrus gave orders to build this house of God."

They explain that they were doing this work because Cyrus had decreed it. As proof, they told how he had put into their care the vessels of gold and silver belonging to the temple, which Nebuchadnezzar had taken away. (vv. 13-15)... If the account given by the Jews was correct, they were entirely justified even in the eyes of man. The laws of the Medes and Persians were well known for one thing: no one could change them. And Cyrus was king of Persia.

Zerubbabel (the name means sown in Babylon) came from the royal line, a direct descendant of David. In Ezra this royal leader goes by his Persian name, Sheshbazzar.

In his first year, they said, Cyrus had issued a decree to build this house of God (v. 13). He also ordered that the gold and silver articles of the house of God be brought back from Nebuchadnezzar's temple in Babylon to Jerusalem. Cyrus put these things in the care of a man named Sheshbazzar, whom he had made governor. This governor came to Jerusalem and laid the foundation of the temple (v. 14).

Whatever destruction this house suffered, and however complete that destruction seemed — like the destruction Nebuchadnezzar carried out — the Word always treats it as the house. It has one history only, one existence in the eyes of God, through all its stages of building or ruin. Rebuilt, it is not a new temple in God's eyes, but the same temple with different glories.

In the time of the book of Ezra, as today, the foundation could not be new. After centuries of abandonment it came to light again and was laid down as the only foundation able to carry the house, the Assembly of God.

What a history! Solomon had built the house, and Nebuchadnezzar had destroyed it, and the cause of all this sorrow was their fathers' sins… They added, "Then this Sheshbazzar came and laid the foundations of the house of God that is in Jerusalem, and from that time until now it has been in building, and it is not yet finished" (v. 16). If the account the Jews gave was correct, they were fully justified even in the eyes of man. It was a well-known feature of the laws of the Medes and Persians (and Cyrus was king of Persia) that no one could change them (Dan. 6:8, 14, 15, etc.), and their opponents proved to be in the wrong through ignorance of the law.

The consciousness of our ruin should mark us today, as it marked the people in the times of Ezra. We cannot and should not deny it or shrug its burden off our shoulders. Instead we must bear the humiliation of this ruin, while we set the house of God back on its only real foundation, Christ, with the apostles and prophets who gave witness to Him.

It is in no way a question of building a new Church. She already exists, built by God Himself, and grows into a holy temple in the Lord… But God expects His people to make her visible to all, by bringing materials suitable for her construction… each witness of Christ is responsible to bring noble and living material to the house of God. Our unfaithfulness has scattered these materials instead of gathering them, so that only the eyes of God can see them.

God also decreed that "The hands of Zerubbabel have laid the foundation of this house; and his hands shall finish it." No opposition from the great of this world can frustrate what God has set Himself to do. It may be a "day of small things," which God's people tend to despise. But the faithful will see that the outward appearance does not show the true value of the work of God.

So their request to the king was not that he should find out whether Jerusalem was a rebellious city. That had been the charge of Rehum and Shimshai earlier (ch. 4:12-16). Their request was that he should find whether the records showed a command of Cyrus to rebuild the temple, and that the king would tell them his own mind about this matter (v. 17).

Unlike the letter in the earlier chapter, this one at least reports the facts truthfully. But both letters had the same aim: to stop the work going forward. And here the enemy himself testifies to the builders' hard work and devotion.

The builders must have had perfect peace about this letter, knowing that the LORD was with them.

It is also striking that the new adversaries are the ones asking for a search in the archives. As we shall see, that search proved them wrong. It also confirmed God's people in the faith that had grown out of the testimony of His servants. Why should His people be troubled because of adversaries? They have most to fear from themselves. Unbelief may open the door to the great enemy, and laziness, self-seeking, pride and jealousy, if left unjudged, dishonour Him Whose name they bear.

The opponents had written to Darius with one final goal: to stop the building of the temple and the city. But their plan backfires.

King Darius ordered a search in the place where the records of the empire were kept, "in the house of the rolls." The word "rolls" means "books", and these were clay tablets with cuneiform writing on them. The searchers found the record they wanted at Achmetha (called Ecbatana by Greek writers, the capital city of Media, and the modern Hamadan). God's providence had preserved this interesting command of Cyrus, and the same providence guided the searchers to the place where it lay.

To faith it was clear that God was working behind the scenes. He was using the power of the enemy to carry out His own purposes. Here is another example of how He causes all things to work together for good to those who love Him. When their adversaries stepped in, Darius did more than confirm the decree of Cyrus. He issued a second decree, ordering that his own treasury cover everything the house of God needed.

Our business is not to set one king against another. It is to go forward in the name of the Lord, taking His word as our full warrant. As we seek God's guidance, we can be fully sure of this: it is God's part to guide all men and all circumstances. That is His work, not ours. In short, our part is to go on in faith. He knows how to deal with those who oppose us.

The word "rolls" is "books" and these consisted of clay tablets on which the cuneiform inscriptions were preserved. Neither the Aramaic nor the Hebrew language has a word for clay tablets. Whole libraries of such clay tablets have turned up at Nineveh and other places. You can see them in museums today. The searchers found the record they wanted at Achmetha. Greek writers call it Ecbatana; it was the capital city of Media, and it is the modern Hamadan. Divine providence had preserved this interesting command of Cyrus. The same providence guided the searchers to the place where it was kept.

In all this, we can see the providence of God, watching over His people. The edict of Cyrus turns up at Achmetha, in the province of the Medes, and not at Babylon (v. 2). This proves that without divine intervention even the most careful research would have been in vain.

To faith, God was clearly working behind the scenes. He was using the power of the enemy to accomplish His own purposes. Here is another instance of how He causes all things to work together for good to them that love Him. When their adversaries interfered, Darius did not only confirm the decree of Cyrus. He also issued another decree: everything the house of God needed was to be provided at his own expense.

Once they discovered the original decree of Cyrus, it proved fuller in its details and more favourable to the Jews than their adversaries had imagined. It demanded that no one hinder them — and more, that they be actively helped in their work and supplied with what they needed. It also demanded that all who set themselves to hinder or destroy should themselves be destroyed, and their houses made a rubbish heap.

All this shows us that Israel was at fault in stopping the building of the temple… The adversaries had filled the Jews with terror, and that terror had stopped them. They had no excuse for this, since even the king's commandment was on their side. What they lacked was faith in God. We have seen that, when there was faith, they dared to build, although there was a decree against it. The effect of this faith was a decree in their favour — and it came through the intervention of their adversaries. It is good to trust in God.

He had the greatest regard and reverence for Cyrus as the founder of the empire. He had a desire to restore all the institutions of Cyrus… So God knows how to redirect and arrange everything. Our business is not to set one king against another, but to go forward in the name of the Lord. We take His word as our full warrant. As we seek God's guidance, we can be perfectly sure of this: it is God's part to guide all men and all circumstances. That is His work, not ours. Our part, in short, is to go on in faith. He knows how to deal with those that oppose us.

In all this we can see the providence of God, watching over His people. The decree of Cyrus is found at Achmetha, in the province of the Medes, and not at Babylon (v. 2). That proves one thing: without God stepping in, even the most careful search would have come to nothing.

The word "rolls" means "books," and these were clay tablets that carried the cuneiform writing. Neither the Aramaic nor the Hebrew language has a word for clay tablets. Whole libraries of such clay tablets have turned up at Nineveh and other places, and you can see them today in various museums. The searchers found the record they wanted at Achmetha — the Ecbatana of the Greek writers, the capital city of Media, and the modern Hamadan. God's providence had kept this interesting command of Cyrus safe, and the same providence guided the searchers to the place where it lay.

This reads in the margin, "Ecbatana, or, in a coffer." Ezra 6:2. The Greek translation does not treat it as a proper name: there the passage reads, "And there was found in the city, in the palace, a volume." The modern Hamadan was in ancient times the summer home of the Persian kings, and the records of the kingdom seem to have been kept there. This is most probably the Achmetha of scripture.

The opponents had written to Darius with the ultimate goal of stopping the building of the temple and of the city. But their strategy backfires.

To faith, God was plainly at work behind the scenes, using the power of the enemy to carry out His own purposes. Here is one more instance of how He makes all things work together for good to those who love Him.

Once the original decree of Cyrus came to light, it proved to be fuller in its details and more favourable to the Jews than their adversaries had imagined. It demanded that no one hinder them. More than that, it demanded that people help them in their work and supply what they needed. And it demanded that all who set out to hinder or destroy should themselves be destroyed, and their houses made a rubbish heap.

Darius was always ready to act on what Cyrus had done. He had the greatest regard and reverence for Cyrus as the founder of the empire... So God knows how to steer and arrange everything. Our business is not to set one king against another, but to go forward in the name of the Lord. We take His word as our full authority, sure that as we seek God's guidance, it is God's part to guide all men and all circumstances. That is His work, not ours.

The authority of the great king came on the scene only to confirm God's word and His servants, and to force respect and help out of those who had tried to hinder. What an encouragement to look above the hills to Him who sits in the heavens!

The king, when appealed to, ordered a search, and they found the decree of Cyrus (Ezra 6:1-5). This confirmed the statement of the Jews in every particular, and even more. They now discovered that Cyrus had not only issued his decree for the rebuilding of the temple. He had also ordered "the expenses to be given out of the king's house," as well as directed the restoration of the sacred vessels which Nebuchadnezzar had taken away.

In all this, we can see the providence of God, watching over His people. The edict of Cyrus is found at Achmetha, in the province of the Medes and not at Babylon (v. 2). This proves that, without God stepping in, even the most careful research would have been in vain… Darius does acknowledge the God of heaven, and he recognises the temple at Jerusalem as the house of God (Ezra 6:9-10, 3, 7, 8). He decrees dimensions which his own intelligence selects, because they no longer match the symbolic figures of the early temple (v. 3; 1 Kings 6:2). So more than one thought from the mind of God remains as though buried beneath the new figures.

Few particulars of this are given. Cyrus ordered the foundations to be laid firmly, with a height of sixty cubits and a breadth of sixty cubits (Ezra 6:3). It was probably the same size as the temple Solomon built. The sixty cubits of breadth here may be its "length," with its width not mentioned. Or, if the sixty cubits is the width, it may have included the chambers. It is not probable that it was larger than the first temple.

The temple was the centre of worship. One approached God in His temple by means of sacrifices and the priesthood. Still, God remained out of reach. In actual fact, man in the flesh could not approach Him. The way into the holiest place was shown in picture form, but it was not yet made open. Only the work of Christ was able to open this up.

Their efforts may have been weak. The building may have looked poor and different in the eyes of men. But in God's eyes it was wonderful. He saw the feelings of their hearts. He noted the obedience towards His Word in their hearts, and that was well-pleasing to Him. That is why He encourages them. He shows them that in His eyes it is the same Temple as the one Solomon built. He shows them too that the final glory of this House would be greater than the first. Solomon's temple, Zerubbabel's temple, Herod's temple and the temple in the Millennium (Ezek. 40-43) are, in His eye, one and the same. There is only one House of God.

It appears from Haggai (Hag. 2:15) that they had made no progress at all. The terror with which the adversaries had inspired the Jews had stopped them. They had no excuse for this, since even the king's commandment was on their side. What they lacked was faith in God. We have seen that, when there was faith, they dared to build, although there was a decree against it. The effect of this faith was a decree in their favour, and that even through the action of their opponents. It is good to trust in God.

The word "rolls" means "books," and these were clay tablets with cuneiform writing on them... The searchers found the record they wanted at Achmetha... God's providence had preserved this command of Cyrus, and the same providence guided the searchers to the place where it lay. From it we learn interesting details. Cyrus gave instructions about the foundations, the height and the width of the building, and the costs were to come from the King's house — that is, the royal treasury. Persian kings controlled the religious affairs of the nation, but Cyrus acted under the divine guidance of the LORD.

The court surrounding the temple had a fence of three rows of cut stone and a row of cedar beams. It may be hard to picture just what this means, and its spiritual meaning may be just as hard to work out.

This confirmed what the Jews had said, down to every detail, and more besides. Cyrus had not only issued his decree for rebuilding the temple. He had also ordered "the expenses to be given out of the king's house," and he had directed the return of the sacred vessels that Nebuchadnezzar took away.

The opponents had written to Darius with the aim of stopping the building of the temple and the city. But their strategy backfires. Through God's providence, the old decree of King Cyrus comes to light at Achmetha... This decree also stated that the king's treasure should pay the costs of the project. The attack on the work ends up helping it forward.

To faith it was clear that God was working behind the scenes. He was using the power of the enemy to accomplish His own purposes. This is one more instance of how He causes all things to work together for good to those who love Him.

So the authority of the great king came on the scene only to confirm God's word and His servants, and to force respect and help from those who had tried to hinder... The commandment of the God of Israel held its rightful first place, and the decrees of Cyrus, Darius, and Artaxerxes came second.

Solomon, in his day, built the house with power and wealth, and no one opposed him. Some among the people could still remember the glory of that house. Now a small remnant is called to build the house in poverty and weakness, facing opposition and reproach. The work of this feeble remnant may look "as nothing" next to the former glory of the house. Even so, they were doing the LORD'S work according to the LORD'S mind in a day of ruin. And so it is a work in which the LORD can take pleasure.

In all this, we can see the providence of God, watching over His people. The decree of Cyrus is found at Achmetha, in the province of the Medes, and not at Babylon (v. 2). This proves that without God stepping in, even the most careful search would have come to nothing. Darius does acknowledge the God of heaven, and he recognizes the temple at Jerusalem as the house of God.

The statement of the Jews was confirmed in every detail, and even more. It now came to light that Cyrus had not only issued his decree for the rebuilding of the temple. He had also ordered that the costs be paid out of the king's house, and he had directed that the sacred vessels Nebuchadnezzar took away be restored.

This matter of the vessels is very important. There had been three deportations... The last of the three did the most damage: the temple was burnt, and huge numbers went into captivity. But the 70 years of captivity count from the first deportation, the one we would call minor. Why was this first one the important one in God's eyes? Well, it's because of the vessels. Nebuchadnezzar took the vessels of the temple to Babylon, and even put them in the house of his idols. Such a thing had never happened before.

Under Jehoiachin, Nebuchadnezzar plundered, in a much greater measure, all the treasures of the house of God and smashed the vessels which Solomon had made, according to the commandment of the Lord, but, I repeat, this was an unprecedented profanation: the ornamentation of a temple of idols with the vessels designed for the worship service of the true God.

Without vessels, it was impossible to bring the sacrifices as the law required. No vessels, no worship! This is the tragedy. Does it not remind us of a sad fact? In wide parts of the Christian world the very idea of worship, and especially of worship together, has been lost. Concerts, performances, and all kinds of things have taken the place of meetings for worship.

They counted the holy vessels and gave them back, as far as was proper, for the Lord's house in Jerusalem. The ark was not there — the centre, the most valuable of all, the one nearest to the glory. Sadly, the glory itself had already left. But on the day when the salvation of Israel comes out of Zion, the glory will return, never to leave again.

There is much ruin, our numbers are few, and so on. But the altar is there (we can worship). The new moon is there (we can give some light). The feast of Tabernacles is there (we have a heavenly position to enjoy). And the foundation of the house of God is there (we can gather to the Lord's name). Truths that had been forgotten for centuries have been rediscovered from God's Word.

That was enough for Darius. He rebuked the officials. And far from listening to the enemies of the Jews, he honoured the Jews. He made fresh commands, carrying out even more fully what Cyrus had proclaimed in his first year.

New men had replaced the earlier enemies of the people. Bishlam, Mithredath, Tabeel and their companions opposed the temple at first. Now it is Tattenai, Shethar-boznai and their companions. In Nehemiah 6:1 the names change again: there Sanballat, Tobijah and Geshem the Arabian, with their companions, oppose the work. One group of men follows the other in their more or less violent hatred against the work of God. But the opposition remains, because the enemy who uses all these instruments has not changed.

Darius, the Persian, supports the Jews and gives a fair verdict. That verdict rests on "the law of the Medes and Persians… that no injunction or ordinance that the king establishes can be changed" (Daniel 6:15). In all this we can see the providence of God watching over His people. They found the decree of Cyrus at Achmetha, in the province of the Medes, and not at Babylon. Without God stepping in, even the most careful search would have found nothing. … The adversaries have no respect for the people of God, yet they hurry to obey the king's decree, because the fear of man fills their hearts. But God uses everything, even this fear, to carry out His plans of grace for the protection of His own.

Acting on this decree, Darius commanded Tattenai, Shethar-boznai and their companions to stop troubling the Jews and to let them continue their work in peace. To faith, God was plainly working behind the scenes. He used the power of the enemy to carry out His own purposes — another instance of how He causes all things to work together for good to those who love Him. Darius did not only confirm the decree of Cyrus when their adversaries stepped in. He also issued another decree: the king himself would pay for everything the house of God needed.

The authority of the great king came on the scene only to confirm God's word and God's servants, and to force the respect and help of those who had tried to hinder. What an encouragement to look above the hills to Him who sits in the heavens! … The commandment of the God of Israel had its right and first place, and the decrees of Cyrus, Darius, and Artaxerxes came in underneath it.

The decree of Darius was not enough to keep them building. They needed the help of God. We too need the grace and blessing of God if we are to build up the church of God according to His Word.

Our business is not to set one king against another. It is to go forward in the name of the Lord and to take His word as our full warrant. We can be certain of this: as we seek God's guidance, it is God's part to guide all men and all circumstances. That is His work, not ours. Our part, in short, is to go on in faith. He knows how to deal with those who oppose us.

That was enough for Darius. He gave the officials a rebuke. And far from listening to the adversaries of the Jews, he puts honour on the Jews. He makes fresh commands, carrying out even more fully what had already been proclaimed in the first year of Cyrus.

In all this we can see the providence of God, watching over His people. The edict of Cyrus turned up at Achmetha, in the province of the Medes, and not at Babylon. This proves that without God stepping in, even the most careful search would have been in vain. Darius does not go as far as Nebuchadnezzar did, who was humbled and then proclaimed that the Most High rules over the kingdoms of men. Still, Darius acknowledges the God of heaven. And he recognizes the temple at Jerusalem as the house of God.

To faith, God was plainly working behind the scenes. He was using the power of the enemy to carry out His own purposes. Here is another instance of how He causes all things to work together for good to those who love Him. When their adversaries interfered, Darius did not only confirm the decree of Cyrus. He also issued a second decree: his own treasury would pay for all the provision needed for the house of God.

So the great king's authority came on the scene only to confirm God's word and His servants, and to compel the homage and help of those who had tried to hinder. What an encouragement to look above the hills to Him who sits in the heavens! And, as we read, the elders of the Jews built, and they prospered through the prophesying of Haggai and Zechariah. The commandment of the God of Israel had its right and first place. The decrees of Cyrus, Darius and Artaxerxes came in under it.

Our business is not to set one king against another. It is to go forward in the name of the Lord, taking His word as our full warrant. We can be completely sure of this: as we seek God's guidance, it is God's part to guide all men and all circumstances. That is His work, not ours. Our part, in short, is to go on in faith. He knows how to deal with those who oppose us.

Look at chapters 4 to 6 as a whole and an important lesson appears. Where hearts are not stirred before God, He may allow circumstances to make the work impossible. On the surface it will look as though the work stopped because of forces no one could control. The deeper reason is that there was little or no stirring in the hearts of God's people. On the other hand, God steps in — for instance, by sending prophets who speak to the heart of the people. Then, when hearts turn to God, He also takes care of the circumstances. And then nobody can stop the work until it is finished, "by decree of the God of Israel."

Darius acted on this decree. He commanded Tatnai, Shetharboznai and their companions to stop troubling the Jews, and to let them carry on their work in peace. To faith it was plain that God was working behind the scenes, using the power of the enemy to carry out His own purposes. Here is another instance of how He causes all things to work together for good to those who love Him. When their adversaries stepped in, Darius did more than confirm the decree of Cyrus. He issued another decree too: the king himself would pay for everything the house of God needed.

Darius issued a decree that taxes owed to the king from his lands west of the river should cover the cost of the building (v. 8). Rehum had argued that once the temple was built, the Jews would stop paying taxes. Darius decreed that the Jews would have tax money paid to them!

God Himself was the shield of His people while they did His work. While they obeyed His word and counted on Him for strength and defence, no one could hinder them. In this way Satan once more overreached himself. He was used to further the very work he hated. Centuries later the apostle wrote the same thing: "I want you to know, brothers, that what has happened to me has really served to advance the gospel." (Phil. 1:12.)

In stopping the building, Israel was at fault. What they lacked was faith in God. We have seen that when there was faith they dared to build, even though there was a decree against it. The effect of this faith is a decree in their favour — and that came through their adversaries' own interference. It is good to trust in God. Blessed be His gracious name!

The beautiful fact, as we have already seen, is that the Jews had faith to resume the building of the house before they received this fresh decree. The record says the elders of the Jews built and prospered. They prospered not through the king's commandment, but "through the prophesying of Haggai the prophet and Zechariah the son of Iddo."

This king's tribute (Middah — Ezra 6:8; Ezra 4:20) was demanded of them. Everyone had to borrow from his brother, pledging his fields and vineyards. They could not repay the debt. So the land was no longer their own, and they even had to put their children into slavery, with no way to buy them back, because their fields were in their brothers' hands.

This book of Ezra was of the greatest importance. It gives God's own account of the in-between state in which they waited for the Messiah… Meanwhile they are Lo-ammi (not-My-people). They are (not "were") slaves of the Gentile power. Yet Cyrus had proclaimed more than freedom to return. He had also given a charge to build Jehovah's house in Jerusalem, as prophecy had said.

Faith could see God at work behind the scenes, using the power of the enemy to carry out His own purposes. Here is another instance of how He causes all things to work together for good to those who love Him. When their adversaries interfered, Darius confirmed the decree of Cyrus. He also issued another decree: he himself would pay for all the provision the house of God needed.

Rehum had argued that if the Jews built the temple, they would stop paying taxes. Darius decreed that the Jews would receive tax money! Yet even that was not all. Whatever the Jews needed, the priests in Jerusalem could ask for it, and they would receive it — bulls, rams and lambs for burnt offerings, wheat, salt, wine and oil. And not on one occasion only, but "day by day."

All this shows us that Israel was at fault in stopping the building of the temple. It appears from Haggai that they had made no progress at all. The fear their adversaries stirred up in them had stopped them. They had no excuse for this, since even the king's command was on their side. What they lacked was faith in God. We have seen that where there was faith they dared to build, even though there was a decree against it. The effect of this faith is to bring about a decree in their favour, and that even through the action of their adversaries. It is good to trust in God.

The material mentioned was for the sacrifices and offerings. Young bulls, rams and lambs for the burnt offerings. Wheat, oil and salt for the grain offering, and wine for the drink offering. The priests were to receive all these things without fail, day by day.

The grain offering was never offered alone, but always together with a blood offering. In the burnt offering, the offerer recognises this: the Lord Jesus glorified God by sacrificing Himself at Calvary. But we may appreciate His sacrifice while not valuing the perfection of His person. So the grain offering reminds us of His life on earth. In every detail of it, the Lord Jesus expressed the perfection of human righteousness. Then the drink offering of wine stands for the offerer's joy in the offering. The believer rejoices in the Lord Jesus Himself and in the value of His work.

Long ago, when the ark passed through the Jordan, people spoke of Him as "the God of all the earth." Now He is to be known simply as "the God of heaven." As we see in Daniel, the earth passes in fact into the hands of the Gentiles. God's throne is no longer on earth where people can see it.

Because of their sins, Israel depended on the favour of those who ruled over them. They had to wait on God to make those rulers favourable. So they worshipped Him according to His merciful arrangements, until the Messiah should come, who would be their Redeemer and Deliverer.

To faith it was plain that God was working behind the scenes, using the power of the enemy to serve His own purposes. This is another instance of how He causes all things to work together for good to those who love Him. When their adversaries stepped in, Darius did not only confirm the decree of Cyrus. He issued another decree: the king himself would pay for all the provision the house of God needed.

Rehum had argued that if the temple were built, the Jews would stop paying taxes — but Darius decreed that the Jews should be paid out of the tax money! And that was not all. Whatever the Jews needed, the king would supply: bulls, rams and lambs for burnt offerings, wheat, salt, wine and oil. The priests in Jerusalem had only to ask — and not on one occasion only, but "day by day."

The material mentioned was for the sacrifices and offerings. Young bulls, rams and lambs for the burnt offerings. Wheat, oil and salt for the meal offering, and wine for the drink offering. These things were to go to the priests without fail, day by day.

From the start one solemn fact is clear: for now the Jews are Lo-ammi (not My people). God no longer speaks to them through the prophet… God is given the distinct title "the God of the heavens" (Dan. 2:18, 37, 44), and the same title comes back in Ezra 1:2, Ezra 5:12 and Ezra 6:9-10… His people had turned away from Him to idols. That state made it impossible, given His nature and majesty, for Him to act at their head or among them as "the Lord of all the earth."

Darius does not go as far as the humbled Nebuchadnezzar, who proclaimed that the Most High rules over the kingdoms of men. Even so, he acknowledges the God of heaven, and he recognises the temple at Jerusalem as the house of God… Darius also recognises that the prayers of these despised and humbled people are effective on behalf of the king and his sons (v. 10).

Does this not appear to be a true work of God in the king's soul? Today, whatever government Christians may be under, it is important that they pray for those in authority over them.

We should pray for kings and all in authority, for the sake of the Lord's people throughout the world. We are to ask that the sovereign goodness of God may so control the rulers of this world that His people may lead "a peaceful and quiet life, godly and dignified in every way"… Long ago the prophet Jeremiah sent a letter to God's captive people in Babylon. He urged them to pray to the Lord for the city that held them, and so to seek its peace. For, says the prophet, "in its welfare you will find your welfare" (Jeremiah 29:7).

They accept the favour of Cyrus, of Darius, and of Artaxerxes, in the spirit of the command "honour to whom honour, fear to whom fear"… They were clearly grateful for the kindness these powers showed them, one after another. They blessed God because of them, and I am sure they were ready-hearted to pray for the life of the king and of his sons. Yet with all this they were a separated people. They refused to join with the Samaritans just as earnestly as they accepted the favours of the Gentiles.

Darius clearly thought it necessary to add a solemn decree. Anyone who tried to change his edict was to have his house destroyed, and was himself to be hanged from the timber of his house (v. 11). This would very effectively stop any show of hostility by the enemies of the Jews.

So the king surrounded the Jews with his authority. He guarded them from further interference with their work by making it a death penalty to meddle with it. From the language he used, there can be little doubt that Darius himself knew something of "the God of heaven," for he speaks of Him as causing "His name to dwell there." Either way, God turned his heart in favour of His people and of the work of building His house. The decree took effect at once. We read that Tatnai and his companions "did speedily" what Darius had ordered. All opposition stopped, and the enemies of the work disappeared from the scene.

Darius the Persian supports the Jews and gives a fair sentence, and it rests on the fact that, by "the law of the Medes and Persians… no decree or statute which the king establishes may be changed" (Dan 6:15). In all this we can see the providence of God, watching over His people. The edict of Cyrus is found at Achmetha, in the province of the Medes, and not at Babylon (v. 2). That proves that without God stepping in, even the most careful search would have been in vain… he uses the authority entrusted to him to punish those who would oppose the will of God; and last, he solemnly calls on the God who dwells at Jerusalem to carry out vengeance on those who oppose Him.

What they lacked was faith in God. We have seen that when there was faith they dared to build, even though there was a decree against it. This faith brings about a decree in their favour — and it comes through the action of their enemies. It is good to trust in God. Blessed be His gracious name!

So the authority of the great king came on the scene only to confirm God's word and His servants, and to force respect and help from those who had tried to hinder… The commandment of the God of Israel had its right and first place, and the decrees of Cyrus, Darius and Artaxerxes came in under it.

God Himself was the shield of His people while they were busy in His service. As long as they obeyed His word and counted on Him for strength and defence, nothing could hinder them. In this way Satan once more overreached himself, and God used him to further the work that he hated. As the apostle Paul wrote centuries later, "I want you to know, brothers, that what has happened to me has really served to advance the gospel." (Phil. 1:12.) … So, whatever the opposition or persecution, we may go forward calmly and with steady courage, because the work we are doing is the Lord's, and He has said, "Behold, I am with you always, to the end of the age."

The king surrounded the Jews with his authority. He guarded them against further interference by putting the penalty of death on anyone who meddled with their work. From the language he uses, we can hardly doubt that Darius had some knowledge of "the God of heaven." He speaks of Him as causing "His name to dwell there." However that may be, God turned his heart in favour of His people and of the work of building His house. The effect of the decree was immediate. Tatnai and his companions did quickly what Darius had sent. All opposition stopped, and the enemies of the work disappeared from the scene.

Joy fills the hearts of the people. Once again God causes "His name to dwell" (v. 12) in this restored house, in a publicly approved way. His glory does not return to it, and neither does His throne between the cherubim. But where the centre of gathering of His people is acknowledged, His spiritual presence cannot be lacking.

In all this we can see the providence of God, watching over His people. The edict of Cyrus turns up at Achmetha, in the province of the Medes, and not at Babylon (v. 2). This proves that without God stepping in, even the most careful search would have been in vain. Darius does not go so far as the humbled Nebuchadnezzar, who declared that the Most High rules over the kingdoms of men. Still, he does acknowledge the God of heaven, and he recognises the temple at Jerusalem as the house of God. He also recognises that the prayers of these despised and humbled people are effective for the king and his sons (v. 10). He uses the authority entrusted to him to punish those who would oppose the will of God. Lastly, he solemnly calls on the God who dwells at Jerusalem to take vengeance on those who oppose Him.

All this shows us that Israel was at fault in stopping the building of the temple. They had no excuse, since even the king's command was on their side. What they lacked was faith in God. We have seen that when there was faith they dared to build, although there was a decree against it. The effect of this faith is to produce a decree in their favour. And it comes even through the action of their adversaries. It is good to trust in God.

So God knows how to turn everything aside and fit it to His purpose. Our business is not to set one king against another. It is to go forward in the name of the Lord, taking His word as our full warrant. We can be completely sure of this: as we seek God's guidance, it is God's part to guide all men and all circumstances. That is His work, not ours. Our part, in short, is to go on in faith. He knows how to deal with those that oppose us.

The king of Persia's provincial governor in Palestine, who tried to stop the Jews from rebuilding the temple. Ezra 5:3, 6; Ezra 6:6, 13.

So God Himself was the shield of His people while they were doing His work. As long as they obeyed His word, and counted on Him for strength and defence, no one could hinder them. In this way Satan overreached himself once again. He was used to further the very work he hated... So the king surrounded the Jews with his authority. He guarded them against further interference with their work by making interference punishable by death... The effect of the decree was instant. We read that Tatnai and his companions "did speedily" what Darius had sent word to do. At once all opposition ceased, and the enemies of the work disappeared from the scene.

The opposition to the work of the house of God had now ceased. But that was not all. God, in His care for His people, and in response to their faith, had also turned the heart of the king toward them. So his royal power had now become their shelter and defence.

To faith it was plain that God was working behind the scenes. He was using the power of the enemy to carry out His own purposes. Here is another instance of how He causes all things to work together for good to those who love Him. When their adversaries interfered, Darius confirmed the decree of Cyrus. He also issued another decree: he would pay for everything the house of God needed.

All that the enemy was doing to hinder the work turned out to help it forward. How often this has happened in the history of Israel and the Church.

As I noted, the building of the house seems to have stopped for about fourteen years. But it is a happy thing to see what started it again. It was not a decree in its favour from the great Persian king who ruled over the Jews at that time. It was the voice of God's prophets, Haggai and Zechariah. The Lord did indeed turn the heart of the king. But He did not do it until His prophet had turned the heart of Israel... The Lord turned the heart of the king their master to support them, when they had taken again the place of faith and obedience.

The terror with which the adversaries had inspired the Jews had stopped them. They had no excuse for this, since even the king's commandment was on their side. What they lacked was faith in God. We have seen that, when there was faith, they dared to build, although there was a decree against it. This faith results in a decree in their favour — and it comes through the very action of their adversaries. It is good to trust in God.

Tattenai the governor and those with him did not hesitate to obey the king's decree. They were diligent in carrying out all his orders (v. 13)... The decree of Darius was not enough to keep them building. They needed the help of God. We too need the grace and blessing of God if we are to build up the Church of God according to His Word.

The beautiful fact, as we have already seen, is that the Jews had faith to resume the building of the house before they got this fresh decree. "And the elders of the Jews built and prospered" — not through the commandment of the king, but they prospered "through the prophesying of Haggai the prophet and Zechariah the son of Iddo." For now that God had given them power, He also controlled all the ruling authorities, so that they now favoured His people.

It is important to notice these two classes — the builders and the prophets. These two kinds of service can never be confused. A builder cannot take up the work of a prophet, nor could a prophet trade his prophetic mantle for the builder's trowel... A builder is one whose work is to lay stones on the foundation. God uses him, through preaching or teaching, to gather souls and bring them as living stones to the foundation, which is Jesus Christ. A prophet does two things. He urges the people forward in their work by passing on the mind of God, and he tests everything by His word.

The reason is clear. The Holy Spirit was acting in power — first through the prophets, and then in the hearts of the builders, producing a response to the word of God that the prophets brought. All through the history of the kingdom, the nation prospered when they listened to the voices of their prophets. Every evil consequence flowed from ignoring these heaven-sent warnings. It is no different in the church of God. Whenever "the builders" listen to the prophets who unfold and apply the mind of God as revealed in His word, they prosper. Their work lasts, and they themselves receive blessing. But if they are careless of divine guidance and correction, and work after their own ideas, they only corrupt the work they are doing. They put wood, hay, and straw in the place of gold, silver, and precious stones. Their work may look greater, and even more prosperous, to human eyes. But a future day will test it, and the Lord alone is the judge of true prosperity in service.

Haggai's ministry stirred up the conscience of the people, urging them to consider their ways, which must have led them to seek His face. Zechariah is the prophet of glory. The vision of glory, the final victory of God's people, the coming of the King and the setting up of His kingdom, the future overthrow of all their enemies — all this became an inspiration for them. God's people need this twofold ministry, which is so abundantly supplied in the Word of God.

The authority of the great king came on the scene only to confirm God's word and His servants, and to force those who had tried to hinder the work to honour and help it. The commandment of the God of Israel had its just and primary place; and the decrees of Cyrus, Darius, and Artaxerxes came in below it.

Everything was done, therefore, in obedience to God, and by the permission of the earthly power to which, by God's appointment, they were subject. What a privilege for these workmen to have laboured this way — and no small honour, we may add, for these Gentile monarchs to be linked with God's purposes and used to carry them out! No doubt the names of the kings are mentioned to show, for one reason, the value God attaches to the principle of obedience to constituted authority.

The adversaries were completely refuted and stopped in their evil work. The house of God received — I will not say an impulse, but — its completion. The beautiful fact, as we have already seen, is that the Jews had faith to resume the building of the house before they got this fresh decree. "And the elders of the Jews built and prospered [not through the commandment of the king, but] through the prophesying of Haggai the prophet and Zechariah the son of Iddo." Now that God had given them power, He also controlled all the ruling powers in their favour.

Haggai's ministry stirred up the conscience of the people. He urged them to consider their ways, which must have led them to seek His face. Zechariah is the prophet of glory. His vision showed the final victory of God's people, the coming of the King and the setting up of His kingdom, and the future overthrow of all their enemies. That vision of coming glory became an inspiration for them. God's people need this twofold ministry, which is so richly supplied in the Word of God.

This revival came in the middle of humiliation, while the people were under Gentile rule. That is its special character. Work on the temple had stopped for fifteen years, from the second year of Cyrus to the second year of Darius the Persian (Ezra 4:24; Hag. 1:1). Four years later the house of God stood complete (v. 15). How disastrous are the delays caused by fear of man and by lack of confidence in the Lord! That lack of confidence is the sure outcome of fearing man.

Where hearts are not stirred, God may allow circumstances to make the work impossible. On the surface it will look as though the work stopped because of forces beyond anyone's control. The deeper reason is that there was little or no stirring in the hearts of God's people. On the other hand, God intervenes, for instance by sending prophets who speak to the heart of the people. Then, when hearts turn to God, He will also take care of the circumstances. And then nobody will be able to stop the work, until it is finished, "according to the commandment of the God of Israel."

So they did everything in obedience to God, and with the permission of the earthly power God had placed over them. What a privilege for these workmen to have laboured this way! And no small honour, we may add, for these Gentile kings to be linked with God's purposes and used to carry them out! No doubt the record names the kings partly to show the value God attaches to obedience to the authorities He has set over us. We should not pass over that lesson.

Four years were taken up from the restart of the building until its completion (Ezra 4:24). No one can tell exactly how many years had passed since the foundation was laid, because Scripture does not give the length of the reigns between Cyrus and Darius. The years could scarcely have been less, and were probably more, than twenty. With what long-suffering and patience God had borne with the failures of His people! His purpose now stands accomplished and the house stands built. With what delight He calls our attention to the labours of His people! Although all had been done by His grace, in that same grace He credits to His people what He Himself had done.

The elders among the Jews build and prosper through the prophesying of Haggai and Zechariah. They complete the temple by the commandment of the God of Israel — and also by the commandment of the ruling kings of Persia (v. 14). This is the special mark of this revival: God brought it about while they were humbled and under the rule of the Gentile powers. The work on the temple had stopped for fifteen years... How disastrous are the delays caused by the fear of man, and by the lack of confidence in the Lord that always follows it!

Compared with the dedication of Solomon, a glorious memory, this dedication is a very feeble thing. Even so, joy fills the hearts of the people. Once again God causes "His name to dwell" (v. 12) in this restored house, and with public approval. His glory does not return to it, nor His throne between the cherubim. But His spiritual presence cannot be missing where His people acknowledge the centre at which He gathers them.

The LORD had given them cause for joy. But fire no longer came down from heaven to show that God accepted the sacrifice offered at the dedication of the house. It was a difference of absence, yet a deeply significant one. Even the thing they rejoiced in showed their true state: "The LORD had turned the heart of the king of Assyria to them, to strengthen their hands in the work of the house of God, the God of Israel." That was great kindness and touching grace on His part. But what a change!

If they had dwelt on this side of things, their joy might well have come mixed with weeping and tears, as it did when they laid the foundation. But faith has to do with unseen things. So faith could remind this weak, small company that the Lord was no less mighty and no less merciful for them than He was for Solomon.

In fact, these "children of Israel" were only a small, weak part of the two tribes Judah and Benjamin, along with the priests and the Levites. At such a moment they might have been tempted to forget their brothers who had not answered the proclamation of Cyrus — or even to shut them out... Those brothers chose an easy life in Babylon, captives though they were, instead of suffering hardship with those "whose spirit God had raised"... So had they not forfeited their place and title among the people of God? A harsh spirit might have argued that way. But this poor, weak company, whatever their condition, held the thoughts of God.

These feasts, with one exception, express pure joy alone. They were spontaneous, and the law never commanded them. The joy in them always had to do with the house of God. From this we may draw a comforting conclusion. Feeling the decline around us must not weaken our joy in any way, for the blessings the Lord pours on His Assembly today are worth as much as in the more prosperous times of the Church's history. "Rejoice in the Lord always", we are told — and that in days when the ruin was growing more marked.

It was only natural that they should rejoice at such a moment. The house of their God expressed all the blessings of the covenant in which they stood. And at last it stood completed before their eyes, after weary years of failure, difficulties, disappointments, and sorrow... But contrast this dedication with the dedication of Solomon's temple, and you see their own weakness and the poverty of their circumstances. Then the king offered a sacrifice of 22,000 oxen and 120,000 sheep... If they had dwelt on this, their joy might well have carried lamentation and tears, as it did when they laid the foundation. But faith has to do with unseen things. So it could remind this weak remnant that the Lord was no less mighty and no less merciful for them than for Solomon.

By this time five or six centuries had passed since the nation split and the ten tribes broke away under Jeroboam. Yet the returned remnant recognised that God had called the whole nation out of Egypt. They knew the division which followed was their failure and not God's purpose, and that God never swerves from His original thought and call. So they still had all twelve tribes on their hearts. Though they were only a remnant, they held to God's thought and purpose for the whole nation.

The sacrifice makes a public confession of sin, and it leaves no tribe out. In the time of Elijah, an altar of twelve stones expressed the unity of the people. We no longer find that. Instead we find twelve male goats offered on the altar for the expiation of a common sin. So they acknowledge their solidarity and equality in sin. These exiles belonged to Judah and Benjamin. In their eyes the sin of those two tribes is just as great as the sin of the other ten, and it needs the same expiation.

And faith was at work in these children of the captivity, for we find that they offered a sin offering for all Israel. All Israel was not there — only representatives of two or three tribes. But these few stood on the ground of the nation before God. They understood this, and so they included all the tribes of Israel in their sin offering. This is a significant lesson for the remnant gathered out in these last days to the name of the Lord Jesus Christ... for the faith that links itself with God on the one hand links itself on the other hand with all His people.

The Lord had given them cause for joy; but fire no longer came down from heaven to testify to divine acceptance of the sacrifice offered for the dedication of the house. This was indeed a negative difference, but one of deep significance.

Does this not have a voice for today, does it not give direction in a time of ruin? We cannot undo the scattering of God's people, we cannot force everyone to return to the basic principles that Jerusalem stands for (though we want to encourage as many as we can to do so). But we can act on the basis that the people of God is one.

They were also marked at this moment by obedience. They arranged the service of the house, both the priests and the Levites, as the book of Moses says. The path of obedience, whether for the individual or for the assembly, is the only path of blessing. At that time, with the house of God just completed, they would have thought it folly for man to push his own thoughts into it. Their only concern was to know what God had said, what He had directed.

David divided the priests into 24 courses: 16 of them were of the house of Eleazar, and 8 of Ithamar. A list of them, under the name of each head, is given in 1 Chronicles 24:6-19. The Levites were divided in a similar manner.

The priests are set in their divisions, and the Levites in their courses, according to the law of Moses. Here we find more faithfulness than in the best days of the kings. But we hear nothing of the ordinances of David, and we see a still greater lack in their keeping of the feast of dedication.

The return of the Jews from their captivity in Babylon was also marked by their submission to the authority of the written law of Jehovah. When they were gathered together as one man in Jerusalem, they "built the altar of the God of Israel, to offer burnt offerings on it, as it is written in the law of Moses, the man of God... they kept also the feast of tabernacles as it is written."

Despite so many blessings, the resources of the people were very much diminished, whether for offerings or for service (compare 1 Kings 8:63). But this did not hinder the order of service in any way. For this order they had an authority that could not fail. They could always turn to what "is written in the book of Moses" — in other words, the word of God.

They took care about order too. A time of ruin never justifies relaxing about Scripture. It calls for special care in those who care for God's house.

No danger is more subtle than the gradual creeping into the assembly of human thoughts and arrangements in place of the word of God. In effect, though it is not intended, it removes the Lord from His place of supremacy over His people. So there never was a time when it was more necessary to remember the words of our risen Lord: "He who has an ear, let him hear what the Spirit says to the churches."