Ezra · Chapter 6

V. 1. A decree-To search the rolls in Babylon, where search was first made; but not finding the edict there, they searched in Achmetha, or Ecbatana, and found it.

Verse 1. In the house of the rolls] ayrps tyb beith siphraiya, the house of the books, the king’s library. This is the first time we hear of a library.

Verse 1. Then Darius the king made a decree — To search the rolls in Babylon, where search was fairly made; but not finding the edict there, they searched in Achmetha, or Ecbatana, the royal city of the Medes and Persians, and found it there. As Darius, the better to fortify his title to the crown, had married two of the daughters of Cyrus, he thought himself concerned to do every thing which might tend to the honour of that great prince, and therefore more readily confirmed the decree which he had granted to the Jews.

DARIUS’S LETTER AND DECREE, 1-12.

This whole passage (verses 1-12) may be regarded as a part of the answer (chap. 5:5, note) which was returned to the communication of Tatnai and his companions. Comp. verse 6. The king’s letter may have contained more than is here given, but this was all that suited our historian’s purpose.

1. House of the rolls… in Babylon — Chaldee: House of books; the royal library, or chamber of manuscripts and archives attached to the palace in Babylon. Layard discovered at Nineveh a series of chambers, the floors of which were covered a foot or more deep with documents written in bricks of baked clay. But it seems the desired document could not be found in Babylon. The archives of the empire had been transferred to Ecbatana. See next verse.

V. 2. Achmetha-The royal city of the Medes and Persians.

Verse 2. At Achmetha] Ecbatana in India, whither it is probable all the records of Cyrus had been carried. This was a sort of summer residence for the kings of Persia.

Verse 2. There was found at Achmetha, that is, Ecbatana, the capital of Media, as in the Vulgate, the city where the archives were kept; a roll of the parchment. Revelation 6:18. “(?)” [Revelation 5:1-8]

2. Achmetha — The Chaldee form of the Persian Hagmatana or Hagmatan, and the Ecbatana of the classical writers. Its site is usually identified with the modern Hamadan. Herodotus (i, 98) describes it as a great city, whose walls were built circle within circle, each wall out-topping the one beyond it by the height of its battlements. This was done by means of the conical hill on which the city was built. The circular walls were seven in number, and the royal palace and treasury were within the innermost wall. It was originally the capital of the Medes, and hence its location here noticed as in the province of the Medes, but it was subsequently made the summer residence of the Persian kings. Hither it would seem the royal records had been transferred for greater security. The Behistun inscription shows that Babylon revolted at the beginning of Darius’s reign, but was soon reconquered, and that may have been the occasion of this transfer of the archives, and among them this celebrated roll containing Cyrus’s decree for the restoration of the exiles, and the rebuilding of their temple. Perhaps, however, the record in question had never been deposited at Babylon, but placed originally among the archives kept at Achmetha.

V. 3. Cubits-Those proportions differ from those of Solomon’s temple, which was but thirty cubits high, only the porch was a hundred and twenty cubits high, and but twenty cubits in breadth. Either therefore Solomon’s cubits were sacred cubits, which were larger than the other, and these but common cubits. Or, the sixty cubits of height are meant only for the porch. And the word rendered breadth, may be rendered the extension or the length of it; it being improbable that the king should give orders about the breadth, and none about the length of it.

Verse 3. The height thereof threescore cubits] This was much larger than the temple of Solomon. This was sixty cubits high, and sixty cubits broad; whereas Solomon’s was only twenty cubits broad, and thirty cubits high.

Verse 3. The height thereof threescore cubits — These proportions differ from those of Solomon’s temple, which was but thirty cubits high, only the porch was a hundred and twenty cubits high, and but twenty cubits in breadth. Either therefore Solomon’s cubits were sacred cubits, which were larger than the other, and these but common cubits; or, the sixty cubits of height are meant only for the porch. And the word rendered breadth, should be rendered the extension or the length of it; it being improbable that the king should give orders about the breadth, and none about the length of it.

3. Be strongly laid — Gesenius and Furst render, be erected, or set up. Height… breadth… threescore cubits — These proportions differ from those of Solomon’s temple, the height of which was thirty cubits, and its breadth twenty, while only its length was threescore, or sixty cubits. See 1 Kings 6:2. But we need not suppose that this record of Cyrus contained the exact measures which were followed in the rebuilding of the temple. Even had he commanded that the building be made of this size, it does not follow that the Jews were careful to observe this part of his orders. Or it may be these numbers are faulty, having been taken down from the indistinct remembrance or careless copying of some Persian scribe, for this record has the appearance of being not a copy of Cyrus’s proclamation to the Jews, but a document prepared by the royal scribe or recorder as a part of the chronicles or annals of Cyrus, to be deposited among the archives of the empire. At any rate, these numbers are not an authoritative guide to estimate the size of the second temple.

Verse 4. Three rows of great stones, and a row of new timber] We have noticed this kind of building before, three courses of stones, and then a course of strong balk; and this continued to the square of the building. And let the expenses be given] Cyrus had ordered wood to be cut at Libanus, and conveyed to Joppa at his expense; but it does not appear that he furnished the other expenses of the building, for we have already seen that the Jews contributed for the defraying of all others. But it appears that he provided at his own expense the sacrifices and offerings for the temple. See Ezra 6:9.

4. With three rows of… stones — There is no with in the Chaldee, and the passage has the appearance of a fragmentary excerpt. The language, however, reminds us of 1 Kings 6:36, (see note there,) and may, perhaps, be best understood of the platform of the inner court, which, like that of the first temple, was to have three layers of stone and one of new timber.

Verse 5. And place them in the house of God — Thus far the decree of Cyrus is recited, which justified all the allegations of the Jews in the foregoing chapter. In the next verse the decree of Darius thereupon appears to begin.

5. Vessels — Compare Ezra 1:7-11.

Verse 6. Be ye far from thence] Do not interrupt the Jews in their building; but, on the contrary further them all in your power.

Verses 6, 7. Be ye far from thence — Come not near Jerusalem to give the Jews any hinderance or disturbance. Let the work of the house of God alone — The manner of expression intimates that he knew they had an inclination to hinder it. Thus was the wrath of the enemy made to praise God, and the remainder thereof did he restrain.

6. Now therefore, Tatnai — Here Darius turns from quoting the record of Cyrus, which forms a part of his letter in answer to the Samaritan governor’s letter, (Ezra 5:5, note,) and proceeds to prohibit all interference with the Jews or hindering of their work. Be ye far from thence — That is, far from Jerusalem. Meddle not at all with their work.

Verses 6, 7. Be ye far from thence — Come not near Jerusalem to give the Jews any hinderance or disturbance. Let the work of the house of God alone — The manner of expression intimates that he knew they had an inclination to hinder it. Thus was the wrath of the enemy made to praise God, and the remainder thereof did he restrain.

DARIUS’S LETTER AND DECREE, 1-12.

This whole passage (verses 1-12) may be regarded as a part of the answer (chap. 5:5, note) which was returned to the communication of Tatnai and his companions. Comp. verse 6. The king’s letter may have contained more than is here given, but this was all that suited our historian’s purpose.

1. House of the rolls… in Babylon — Chaldee: House of books; the royal library, or chamber of manuscripts and archives attached to the palace in Babylon. Layard discovered at Nineveh a series of chambers, the floors of which were covered a foot or more deep with documents written in bricks of baked clay. But it seems the desired document could not be found in Babylon. The archives of the empire had been transferred to Ecbatana. See next verse.

Verses 8, 9. That of the king’s goods, forthwith expenses be given — That the work might not be stopped for want of money to carry it on, he orders certain sums to be paid them out of his own revenue. And that which they have need of both young bullocks, &c. — He orders that they should be supplied with every thing they wanted for maintaining the sacrifices at the temple, when it should be built, both for burnt-offerings and meat-offerings. Let it be given them day by day — That the morning and evening sacrifices might not fail to be offered every day.

DARIUS’S LETTER AND DECREE, 1-12.

This whole passage (verses 1-12) may be regarded as a part of the answer (chap. 5:5, note) which was returned to the communication of Tatnai and his companions. Comp. verse 6. The king’s letter may have contained more than is here given, but this was all that suited our historian’s purpose.

1. House of the rolls… in Babylon — Chaldee: House of books; the royal library, or chamber of manuscripts and archives attached to the palace in Babylon. Layard discovered at Nineveh a series of chambers, the floors of which were covered a foot or more deep with documents written in bricks of baked clay. But it seems the desired document could not be found in Babylon. The archives of the empire had been transferred to Ecbatana. See next verse.

Verses 8, 9. That of the king’s goods, forthwith expenses be given — That the work might not be stopped for want of money to carry it on, he orders certain sums to be paid them out of his own revenue. And that which they have need of both young bullocks, &c. — He orders that they should be supplied with every thing they wanted for maintaining the sacrifices at the temple, when it should be built, both for burnt-offerings and meat-offerings. Let it be given them day by day — That the morning and evening sacrifices might not fail to be offered every day.

DARIUS’S LETTER AND DECREE, 1-12.

This whole passage (verses 1-12) may be regarded as a part of the answer (chap. 5:5, note) which was returned to the communication of Tatnai and his companions. Comp. verse 6. The king’s letter may have contained more than is here given, but this was all that suited our historian’s purpose.

1. House of the rolls… in Babylon — Chaldee: House of books; the royal library, or chamber of manuscripts and archives attached to the palace in Babylon. Layard discovered at Nineveh a series of chambers, the floors of which were covered a foot or more deep with documents written in bricks of baked clay. But it seems the desired document could not be found in Babylon. The archives of the empire had been transferred to Ecbatana. See next verse.

Verse 10. And pray for the life of the king, and of his sons.] Even heathens believed that offerings made in their behalf to the God of the Jews would be available. And this principle has had considerable influence in certain states where there was even a form of religion established by the law, to induce them to tolerate other forms, that the state might have the benefit of their prayers.

Verse 10. And pray for the life of the king and his sons — Persuaded that he, whom he once and again reverently calls the God of heaven, was ready to hear and answer his people in all things for which they called upon him, he desires an interest in their prayers for himself and family, and in order that he might obtain it, was kind to them. For though the Jews were not allowed to desire the heathen to pray to their deities for them, because they were forbidden to acknowledge any other gods but one: yet the heathen might with reason ask the Jews to pray to Jehovah for them; because they acknowledged a plurality of gods, and allowed the God of Israel to be really a God, as well as those they themselves worshipped. And the Jews were not prohibited either by reason or revelation from addressing their prayers to God for the heathen, when they were desired by them so to do. What then are we to think of the spirit of those Christians, so called, who hold it unlawful to pray for those whom they denominate heretics, though they are not heathen, but worshippers of the same living and true God, whom they themselves profess to worship? Let them blush when they read this, to think how far the spirit of the Jewish religion excels theirs!

Ver. 10. Pray for the life of the king and of his sons. This duty is everywhere enjoined in scripture. Cyrus was now advancing in years; and he had through life expressed great reverence for religion. Xenophon repeatedly mentions his giving the tenth of his spoils to the temple; and when dying he discovered the finest sentiments concerning the immortality of the soul, while delivering a valedictory address to his children. “Do not imagine, my sons, that when I close this mortal career, I shall cease to be. Though you never saw my soul during the time that I have been with you, yet of its existence you have had the fullest demonstrations from its actions. To me, it has always appeared a most incredible notion, that the soul should exist no longer than while it exists in the perishable body, and be annihilated in the moment of dissolution, for the perishable body has no animation but what it derives from the soul. On the contrary, I cannot but regard it as a most revolting notion, that the soul should exercise its rational faculties less orderly and wisely when disencumbered of this insipient body. I should think rather, that when the soul is secreted as a pure and perfect intelligence, it is more analogous to reason that it should acquire a far greater perfection of wisdom. In the dissolution of the body, all its component substances are resolved to their original elements, but the incorporeal essence of the soul is alike imperceptible when embodied, and when disembodied.” Hist. Xenop. de Cyri. lib. 8. p.

186. Ed. Basil. 1569.

10. Offer sacrifices of sweet savours — Or, offer sweet odours. The God of heaven — The same respectful and devout Monotheism appears in this letter of Darius as in the proclamation of Cyrus. See note on Ezra 1:2. It is interesting to find this same Darius, in his great inscription at Behistun, declaring, “The temples which the Magian had destroyed I rebuilt. The sacred offices of the state, both the religious chants and the worship, I restored to the people which the Magian had deprived them of.” This, doubtless, refers to the state religion of the Persians, which Darius re-established in place of the Magianism which the usurper had sought to revive; but it shows how Darius, like Cyrus, would naturally have a sympathy for the religion of the Jews, and sustain the action of his great predecessor toward them. Pray for the life of the king — The Persian monarch anticipates, by more than five centuries, the exhortations of an apostle of Christ. Comp. 1 Timothy 2:1, 2.

Verse 11. Let timber be pulled down] Whether this refers to the punishment of hanging and gibbeting of whipping at a post, or of empaling, is not quite clear. In China they tie culprits to posts; and the executioner cuts them open while alive, takes out their bowels, &c. Empaling thrusting a sharp stake through the body till it comes out at the side of the neck, or hanging, seems to be intended here.

Let his house be made a dunghill] Let it be reduced to ruins, and never more used, except for the most sordid and unclean purposes.

11. Let him be hanged thereon — Or, fastened thereon, that is, crucified, or impaled, a mode of execution common among many ancient nations. See note on Esther 2:23. Let his house be made a dunghill — A proverbial saying, indicating that the houses were to be reduced to ruinous heaps, and made receptacles for all manner of filth.

V. 12. Destroy-Tho’ this temple was at length most justly destroyed by the righteous hand of God, yet perhaps the Romans, who were the instruments of that destruction, felt the effects of this curse. For that empire sensibly declined ever after, ‘till it was wholly destroyed.

Verse 12. The God that hath caused his name to dwell there — Who hath willed that a temple should be built there, called the temple or house of Jehovah. Destroy all kings and people that shall put to their hand to alter, &c. — Darius was touched with such a sense of the greatness of the God of the Jews, that he prays, that He who had all power in heaven and earth, and was King of kings, would not only punish all those kings who went about to obstruct this work, but destroy both them and their people. Though this temple was at length most justly destroyed by the righteous hand of God, yet perhaps the Romans, who were the instruments of that destruction, felt the effects of this curse. For that empire sensibly declined ever after, till it was wholly destroyed.

Here let us admire, how the divine providence overruleth every thing according to its purpose, to bring about all its wise designs. The great men, we here find, stood up against the poor and shattered remnant of Judah; they took counsel together how to oppress them, and keep them down. They laid their plans, exhibited their complaints against them, and thought to overturn them: but, quite contrary to their thoughts, the steps they took for this purpose operated the contrary way, and proved the means of exalting and raising those whom they intended to ruin to a higher pitch of power and pre-eminence. The king, whose governors these men were, and to whom, undoubtedly, they represented how much it was for his interest to put a stop to the rise of Judah, instead of hearkening to their complaints, as was natural, and acting accordingly, sent back a decree, not only forbidding them to molest the Jews in any way, but also granting them the most extraordinary privileges and encouragements, as to the greatest favourites. To what can we attribute this extraordinary behaviour in the king: but to an overruling providence? which ruleth even the hearts of kings, and turneth them as it seemeth best to his sovereign wisdom.

12. God… destroy all kings — Compare the similar execrations in Darius’s Behistun inscription, especially the following: “if seeing this tablet, and these images, thou injurest them, and preservest them not as long as my seed endures, may Ormazd be thy enemy, and mayest thou have no offspring, and whatever thou doest may Ormazd curse it for thee.” THE TEMPLE FINISHED AND DEDICATED, 13-18.

Verse 13. They did it speedily — When they received this order from the king, they applied themselves with as much haste to encourage and assist the work, as their predecessors had used to put a stop to it. Thus the enemies of the Jews were suddenly made their friends.

V. 14. Through the prophesying-This is a seasonable intimation that this great and unexpected success was not to be ascribed to chance, or to the kindness or good humour of Darius, but unto God only, who by his prophets had required and encouraged them to proceed in the work, and by his mighty power disposed Darius’s heart to such kind and noble purposes.

Verse 14. According to the commandment of the God of Israel] He first gave the order, and stirred up the hearts of the following Persian kings to second that order.

Of Cyrus] This sovereign gave his orders for the rebuilding of the temple about A.M. 3468.

And Darius] Darius Hystaspes confirmed the above orders, A. M. 3485. And Artaxerxes] Artaxerxes Longimanus sent Ezra to Judea with new privileges, A.M. 3547. With the permission of the same king, Nehemiah came to Judea in 3550. The writer recapitulates the different sovereigns who favoured the Jews after the Babylonish captivity. See Calmet.

Verse 14. They prospered through the prophesying of Haggai, &c. — This is a seasonable intimation that this great and unexpected success was not to be ascribed to chance, or to the kindness or good-humour of Darius, but unto God only, who, by his prophets, had required and encouraged them to proceed in the work, and by his mighty power disposed Darius’s heart to such kind and noble purposes. And Artaxerxes — That is, Artaxerxes Longimanus, who is here joined with Cyrus and Darius; because, though the temple was built before he came to the throne, in Darius’s reign, (verse 15,) yet it was afterward beautified and adorned in consequence of the commission he gave Ezra and Nehemiah for that purpose, the latter of whom was invested with full power to take measures for the building of the city, and also the ordering of all other things that concerned the Jewish nation and religion.

14. Prospered through the prophesying of Haggai… and Zechariah — The extant writings of these prophets give evidence that the Jews needed continual prompting and encouraging in their work, for they had been so long in building that many had become fainthearted and discouraged. The commandment of… God — Given by the prophets. Compare Haggai 1:1, 12. Commandment of Cyrus, and Darius, and Artaxerxes — The mention of Artaxerxes is evidently a prolepsis here, for he can be no other than the Artaxerxes of Ezra 7:1, (compare verses 12, 21-27,) who is generally allowed to be identical with Artaxerxes Longimanus, the son and successor of Xerxes. But because he so greatly assisted Ezra in matters pertaining to the house of God, (Ezra 7:21-27,) it was quite natural for the compiler of this book, who was doubtless Ezra himself, to mention him in this connexion.

Verse 15. This house was finished] The sixth year of Darius mentioned here was about A.M. 3489, twenty years after the foundation had been laid by Zerubbabel, under the reign of Cyrus.

Verse 15. This house was finished in the third day of the month Adar — The tenth of March, in the year of the world 3489, in little more than four years after the Jews had returned to the work, and engaged heartily in it, in consequence of the reproofs and exhortations of Haggai and Zechariah; in something more than two years after the forementioned decree of Darius had been given forth; in about twenty years after the return from captivity; and five hundred and fifteen before the coming of the Messiah.

Ver. 15. The sixth year of Darius. The canons of Ptolemy, so much resorted to in calculating the era of the Persian empire, and of the weeks of Daniel, are in substance as follow. Cyrus took Babylon in the year of the world, according to Usher, and the chronology of the French and English Bibles, 3526, and reigned to the year, 3535: the two years of Darius are of course included in the nine years of Cyrus’s reign. Cyrus had left Babylon under his son Cambyses, and gone to reign in Persia; for he is said to have reigned in all thirty years. Cambyses reigned eight years, and to the year 3543. Darius 1. called Hystaspes, reigned thirty six years, and to 3579. Xerxes reigned twenty one years, and to 3600. Artaxerxes 1. surnamed Longhand, reigned forty one years, and to 3641. Darius 2. who was called Nothus, reigned nineteen years, and to 3660. Artaxerxes 2. called Mnemon, because of his retentive memory, reigned forty six years, and to 3706. Ochus reigned twenty one years, and to 3727. Arog, or Arses, reigned two years, and to 3729. Lastly, Darius 3. called Codoman, was slain by Alexander the Great about the fourth year of his reign, and when the Persian empire had existed about 198 years. Now if the Darius who issued the decree to finish the temple, reigned the next after Cambyses, then the temple was finished about twenty years after Cyrus’s decree to build it. But we are told that the temple was forty six years in building. Here lies the grand difficulty in calculating the chronology of those times. Hence there is somewhere an error, or an interregnum, which learned men cannot now settle. But the Jews were perfectly satisfied, as well as the christians, that the weeks of Daniel were accomplished about the time of our Saviour’s crucifixion. Hence there were dwelling at Jerusalem, on the day of Pentecost, Jews and proselytes, devout men out of every nation under heaven. Acts. 2:5. Those who wish for critical information on this subject, are referred to Dr. Allix, Archbishop Usher, Joseph Scaliger, Bishop Montague, Dr. Prideaux, Poole’s Synopsis, &c. See note on Daniel 9.

15. Month Adar — The twelfth, or last month of the Jewish year. Sixth year of… Darius — Having been resumed in the second year of his reign, (Ezra 4:24,) the rebuilding, after that time, took four years.

Verse 16. The children of Israel — Probably some out of each of the twelve tribes; the priests and Levites, &c., kept the dedication of the house of God with joy — When it was built, being designed only for sacred uses, “they now showed by an example how it should be used,” which, says Bishop Patrick, is the proper and simple sense of dedicating. They entered upon it with solemnity, and probably with a public declaration of the separating it from common uses, and the surrendering it to the honour of God, to be employed in his service.

16. Kept the dedication… with joy — It was surely an occasion for joy and thanksgiving, for it marked the close of a long and bitter period of calamity and dangers, of persecution and trouble. Like the vast assembly that had celebrated the dedication of the former house, nearly five hundred years before, they were “joyful and glad of heart for all the goodness that the Lord had done for Israel.” 1 Kings 8:66.

Verse 17. Twelve he-goats] This was a sin-offering for every tribe.

Verse 17. And offered a hundred bullocks, &c. — Few in number in comparison of those which Solomon had offered at the dedication of his temple. But, being according to their present ability, their offering was accepted, for it was made after a great trial of affliction, and in the midst of deep poverty, as the apostle speaks in another case, 2 Corinthians 8:2. Indeed, these hundreds were more to them than Solomon’s thousands to him. And they offered them willingly and cheerfully, for this service was performed with joy, all being glad to see the temple built, and the concerns of it in so good a posture. For a sin-offering for all Israel, twelve he-goats — One for every tribe, to make atonement for their sins, which they looked upon as necessary in order to the acceptance of their services. It appears from many passages of Scripture, that though Shalmaneser had carried captive the ten tribes, yet many of them had remained in their country, and were carried away by Nebuchadnezzar, together with Judah and Benjamin, with whom they returned out of Babylon, as many others of the ten tribes did, who were carried away at the taking of Samaria.

Ver. 17. Twelve goats—according to the number of the tribes. See on Genesis 15:9, and Leviticus 16., where the goat in particular bore the sins of Israel.

17. A hundred bullocks — Compare the far larger offering of Solomon at the dedication of the first temple. 1 Kings 8:63. But the present offering was large and liberal, according to the circumstances of the worshippers. According to the number of the tribes — The chastisements of the exile had thoroughly subdued these Jews, and the Israelites that had returned with them, and now, at this feast of dedication, they seek to wipe out their ancient schism, making an atonement for it by a sin offering, and, by the offering of twelve he goats, present themselves before Jehovah as the representatives of all the tribes who had been one people and one nation at the dedication five hundred years before. Thus was fulfilled the prophecy of Jeremiah, (l, 4, 5,) that Judah and Israel should return together, going and weeping, and join themselves in a perpetual covenant.

Verse 18. And they set the priests] With this verse the Chaldee or Aramitic part of this chapter ends.

Verse 18. They set the priests in their divisions, &c. — When they had dedicated the house, they settled the household: they would have had small comfort in the temple, however solemnly dedicated, without the temple-service: and therefore having set up the worship of God in it, in this dedication of it, they took measures for keeping it up, and in doing so made the book of Moses their rule, to which they had a regard in this establishment. Though the temple-service could not be performed with so much pomp, and such a multitude of sacrifices, and other oblations, as formerly, because of their poverty; yet perhaps it was performed with as much purity, and close adherence to the divine institution, as ever, which was the true glory of it.

18. Priests in their divisions — As described in 1 Chronicles 24. Levites in their courses — As described in 1 Chronicles 23. As it is written in the book of Moses — Especially in Numbers 3, 4, and 8. See the note on Ezra 3:2.

Verse 19. And the children, of the captivity kept the passover — Now they were newly delivered out of their bondage in Babylon, it was seasonable to commemorate their deliverance out of their bondage in Egypt. Fresh mercies should put us in mind of former mercies. We may suppose that they had kept the passover, after a sort, every year since their return; for they had an altar and a tabernacle. But they were liable to frequent disturbances from their enemies, were straitened for room, and had not conveniences about them, so that they could not do it with due solemnity, till the temple was built; and now they made a joyful festival of it, it falling out in the next month after the temple was finished and dedicated.

THE PASSOVER OBSERVED, 19-22.

19. The fourteenth day — The day of old appointed for the killing of the paschal lamb. Exodus 12:6. The first month — Nisan, which followed immediately after Adar. Compare verse 15. The year is not mentioned, but it was, doubtless, the very next month after the feast of dedication, which the writer had just described. As Israel improved the first opportunity after they entered Canaan to celebrate the passover, (Joshua 5:10,) so now they do the same at the earliest opportunity after they have returned from exile and finished the house of God. Then the reproach of Egypt had just been rolled away, (Joshua 5:9,) now the reproach of Babylon had ceased.

Verse 20. The Levites were purified together] They were all ready at one time to observe the proper rites and ceremonies, and had no need of having a second passover, which was appointed by the law for those who had been accidentally defiled, or were at a distance from the tabernacle. See 2 Chronicles 30:3.

Verse 20. The priests and Levites were purified together — Hebrew, djak, cheechad, as one man, so the word signifies. They were unanimous, both in their resolutions, and in their endeavours, to make and keep themselves ceremonially clean for this solemnity: and they joined together in their preparations, that they might help one another; so that all of them were legally pure, and, in this respect, excelled the priests and Levites in Hezekiah’s time, who were many of them under blame for not purifying themselves according to the law. The purity of ministers adds much to the beauty and honour of their ministrations, as doth their unity also.

20. For — This introduces the reason why they were able to celebrate the passover so soon after the dedication — they were not obliged to wait for the purifying of the priests and the Levites. All of them were pure — They had already attended to that matter: unlike the time when Hezekiah held the passover in the second month instead of the first, because the priests had not properly sanctified themselves by ceremonial ablutions, according to the law. See 2 Chronicles 29:34; 30:2, 3, 15-18, and notes there.

V. 21. Children of Israel-Probably some out of each of the twelve tribes.

Verse 21. And all such as had separated themselves] These were the proselytes who had embraced the Jewish religion by having mingled with the Jews in their captivity. This proves that there the poor captives had so acted according to the principles of their religion, that the heathens saw it, and walked in the light of the Lord with them. A good example is very persuasive; and particularly so when founded on pure principles.

Verse 21. All such as had separated themselves unto them, &c. — Had left their country, and the superstitions and vices of it; had become proselytes to the Jewish religion, and cast in their lot with the Israel of God, professing an entire subjection to the law of Moses. Such, and only such, might eat of the passover, Exodus 12:48, 49. From the manner in which the sacred writer expresses himself here, it would seem as if there were many proselytes, who forsook their heathenish customs, and were brought to the knowledge and worship of the true God, influenced, probably, by the encouragement which Cyrus and Darius had given to the Jewish religion. People of all nations, it must be observed, till proselyted, were accounted by the Jews polluted both in body and mind, because of their worshipping false gods, and not abstaining from the things which were accounted unclean by the law of Moses. The description here given of proselytes to Judaism may serve to characterize converts to the true religion in every age: they separate themselves from the filthiness of sin, and fellowship with sinners; join themselves to the Israel of God in conformity and communion, and set themselves to seek the God of Israel: and those that do so in sincerity, though strangers and foreigners, are welcome to eat of the gospel-feast, as fellow-citizens with the saints, and of the household of God.

21. Such as had separated themselves unto them from the filthiness of the heathen — Blackslidden and apostate Israelites who had remained in the land when others went into exile, and had corrupted themselves by idolatry and by intermarriage with the heathen. Also, perhaps, some non-Israelitish dwellers in the land who had adopted the Jewish faith, and had become proselytes of the new community.

V. 22. Joyful-He had given them both cause to rejoice, and hearts to rejoice. God is the fountain whence all the streams of true joy flow. Of Assyria-Of the king of Persia, who was now king of Assyria also, here so called emphatically, to note the great power and goodness of God in turning the hearts of these great monarchs, whose predecessors had been the chief persecutors and oppressors of God’s people.

Verse 22. Turned the heart of the king of Assyria] I am of Calmet’s mind, that king of Assyria is here put for king of Persia. Cyrus and his successors possessed all the rights and estates of the ancient kings of Assyria, and therefore the same monarch may be styled king of Assyria as well as king of Persia.

DARIUS had a very high character, as a wise, just, and merciful prince. To strengthen his title to the crown, he married two of the daughters of Cyrus, and, no doubt, to show his affection to this family, he the more cheerfully confirmed the edict which Cyrus had made in favour of the Jews. EZRA

Verse 22. And kept the feast with joy: for the Lord had made them joyful — Had given them both cause to rejoice, and hearts to rejoice. “It was now near twenty years,” says Henry, “since the foundation of this temple was laid, and it is probable that most of the old men, who then wept at the remembrance of the first temple, were dead by this time, so that now there were no tears mingled with their joys.” Those that are upon good grounds joyful, have therefore reason to be thankful, because it is God that makes them to rejoice. He is the fountain from whence all the streams of our joy flow. And turned the heart of the king of Assyria — Of the king of Persia, called the king of Assyria, as now reigning over all the kingdoms which were formerly under the power of the Assyrians; and to signify the great power and goodness of God in turning the hearts of these great monarchs, whose predecessors in empire and dominion, in these parts of the world, had formerly been the chief persecutors and oppressors of the people of God. Darius, as we have seen, was now on the throne, of whom Dr. Prideaux gives this character: “He was a prince of great wisdom, clemency, and justice; and has the honour to be recorded in holy writ for a favourer of God’s people, a restorer of his temple at Jerusalem, and a promoter of his worship therein. For all this God was pleased to make him his instrument; and with respect to this, I doubt not, it was, that he blessed him with a numerous issue, a long reign, and great prosperity.”

Ver. 22. For the Lord had—turned the heart of the king of Assyria. This empire is here named, being greater than Persia and Media. It was usual for conquerors to assume the name of the countries they had subdued.

22. Turned the heart of the king of Assyria — The Persian monarch is here called king of Assyria, because he ruled over all the provinces that were comprised in the former Assyrian empire, and these provinces now constituted the greater part of the Persian empire. For the same or a similar reason, Cyrus is called in Ezra 5:13, and Artaxerxes in Nehemiah 13:6, king of Babylon, whereas they also like Darius, were kings of Persia. The king of Assyria may here be understood of both Cyrus and Darius, for they both took measures to strengthen their hands in the work of the house of God. Both being adherents of the comparatively pure monotheism of the ancient Persians, they had a natural sympathy for the religious system of the Jews. Compare notes on Ezra 1:2.