Opposition revived.
We have in these verses a twofold account of two different things. In Ezra 5:3, Ezra 5:4, in the first place, we have the historian's account of the revived opposition called out by the revival of the work of temple-building on the part of the Jews. In Ezra 5:6-10 we have an almost identical but slightly fuller account of the same matter in the letter sent by the opponents themselves to Darius. In Ezra 5:5, in the next place, we have the historian's account of the amount of success to which that revived opposition attained, viz; to obtaining the consent of the builders, whilst still justifying and continuing their operations, to refer the whole subject to King Darius. In Ezra 5:11-17 that same letter of the same opponents to Darius gives us a fuller account of this point also. Altogether, we cannot help seeing how very marked is the difference, so far as the question of result is concerned, between this attempt and that made before. In that other case, while the appeal was pending, the work on the spot almost expired of itself (Ezra 4:4). In this case, although the appeal is consented to, the work on the spot, meanwhile, thrives to perfection (Ezra 5:5, Ezra 5:8). What are the reasons of this striking difference? So far as second causes go, they will be found, we believe, in two things, viz; I. In comparatively greater moderation on the part of the attack; and, II. In comparatively greater vigour on the part of the defence. Let us proceed to see how the whole story illustrates these two points.
I. A WEAKER ATTACK. For example, it was
II. A STRONGER DEFENCE. The answer of the Jewish elders was a good one—
1. On the score of principle. "We are the servants of the God of heaven and earth" (Ezra 4:11). In other words, "Do you ask our names? We are named after the great God (see Ezra 4:8), the God of heaven and earth. Do you ask why we are thus labouring? Because in doing so we serve him" (comp. Acts 27:23). It was well for them to put this first, like soldiers displaying the flag they fight under on entering into the battle. "Before all things we wish you to understand that this is a question with us of religion."
2. On the score of precedent. This was no novel idea that they were engaged in promoting. They were not beginning, but restoring, the temple. Many successive centuries (though these officials were perhaps not aware of it) a glorious temple to the great God had stood on that place. Not only so, the man who had originally "built" and "set it up" had been one of the greatest of their kings. This was also a wise line to adopt. If they were permitted to be Jews at all (as they certainly were), they might not only be allowed to worship their own God (as already touched on), but also to worship him according to so long-established and truly national a manner.
3. On the score of necessity. Their national welfare and even existence depended on the work they were engaged on. Long experience and heavy affliction had brought home this truth to their hearts. Why had their fathers gone into captivity? Why had the original house been destroyed? Because their "fathers" had "provoked the God of heaven" for years in connection with the worship of that house (Ezra 4:12; also 2 Chronicles 36:14-20; Jeremiah 7:1-15, Jeremiah 7:30). On the restoration, therefore, of the true worship of Jehovah, and, as a first step towards that, on the restoration of this his house, depended, nationally, their very life. The very permission, in fact, to rebuild it at all was a kind of token of restored animation which it would be double death to neglect.
4. On the score of authority. In all this they were acting, furthermore, as good subjects of Persia. One of the first decrees of that king of Persia who conquered "Babylon" and became its "king" (see Ezra 4:13) was a decree to rebuild this house. Also, one of his first appointments the appointment by name (Ezra 4:14) of a Jewish "governor" to see to this work. Also, one of his first actions the very significant action of restoring the temple vessels.
5. In the way of conclusion. All these things being so, was it to be wondered at that "the same Sheshbazzar," thus empowered and equipped, had come to Jerusalem and begun the work? Was it not rather to be wondered at that a work of such amazing importance should have remained on hand for so long (Ezra 4:16)? Even "yet it is not finished!" What a master-stroke was that to end with. "You ask why we have done so much. As Persian officials, speaking to us as Jews, rather ask why we have done so little." Observe, in all this—
1. The secret of spiritual deliverance. God delivers his people sometimes by restraining their adversaries (Psalms 76:10; Proverbs 16:7); sometimes by giving themselves special wisdom and courage (Luke 21:15; Acts 6:10); sometimes, as here, by doing both. How comparatively tame these adversaries. How bold and wise these defenders. How complete, therefore, even so far, the deliverance granted (comp. Acts 4:8-14, Acts 4:21).
2. The secret of spiritual courage. Why is it we fear man so much? Because, as a rule, we fear God too little (Luke 12:4, Luke 12:5). How different the case when, as here, we feel the "eye of our God" to be "upon" us (Ezra 4:5). See also, in case previously referred to, Acts 4:19, and Acts 5:29; also Isaiah 51:12, Isaiah 51:13. Many feel a difficulty in speaking for Christ. If they were more often in the habit of speaking with him the difficulty would greatly diminish. Possibly it might even be found on the opposite side (see once more Acts 4:20).
3. The secret of dealing with honest doubt; viz.,
(a) listen to it, do not repel it;
(b) confront it, do not avoid it;
(c) enlighten it, do not despise it.
The reason why many are "sceptics"—i.e. (if they are so honestly) merely "inquirers"—is because they do not know the strength of the believer's position. If you know it, as the true strength of their position was known by the Jews before us, and can make it known in turn to such "inquirers" with like courage and wisdom, you will at least obtain their respect. It may also please God to cause your effort to do even more (see 2 Timothy 2:24, 2 Timothy 2:25).