Peter Pett's Commentary on the Bible
Ezra 6:6-12
The King Instructs Tattenai On How To Proceed (Ezra 6:6).
Having established what was in the decree of Cyrus, king Darius now issued his instructions to Tattenai and his colleagues on how they are to proceed. Not only were the returnees to be allowed to complete the building of the house of God, but they were to be assisted out of state revenues. Furthermore they were to be provided with everything that was necessary in order to fully satisfy the God of Heaven, in the form of offerings and sacrifices, and all that pertained to them. Darius was clearly well informed concerning the requirements. He would have had many Jewish advisers.
‘Now therefore, Tattenai, governor of Beyond the River, Shethar-bozenai, and your companions the Apharsachites, who are of Beyond the River, be you far from there (‘leave them alone' or ‘go somewhere else').'
Note the formal nature of the address. It follows exactly the pattern of the original letter addressed to Darius (Ezra 5:6). And it informed Tattenai and his assistants that they were to leave the builders alone to get on with what they were doing. ‘Be you far from there' signifies that they are to leave things alone, and possibly suggests that they are to move elsewhere as they are no longer required to be at the site of the new Temple. That would not, of course, mean that they were not to check up on how the work was going, but that they should not interfere in any way while it was going smoothly.
‘Let the work of this house of God alone, let the governor of the Jews and the elders of the Jews build this house of God in its place.'
The enemies of the Jews now found themselves confounded. Darius expressly states that the work is to be carried out by his duly appointed governor (Zerubbabel) and by the elders of the Jews. And they were to be left alone to carry on with the work, which now had the sanction of the current monarch. It thus had double sanction.
‘In its place.' That is on the long revered holy site of the Temple. There is a constant requirement that it be built on the very site of the original Temple. This was holy ground and would, in Persian eyes, ensure that the God of Heaven was well pleased.
‘Moreover I make a decree what you shall do to these elders of the Jews for the building of this house of God, that of the king's goods, even of the tribute beyond the River, expenses be given with all diligence to these men, that they be not hindered.'
What was more the elders of the Jews had to be given all financial assistance for the work out of the tribute, customs duties and rents which were gathered for the king's treasury in the district of Beyond the River, so that nothing would hinder its completion. This went beyond what Cyrus had offered in Ezra 1:4.
The importance of this comes out when we compare the situation at the commencement of the construction of the Temple. Both Haggai and Zechariah emphasise that the work is to be carried on even in the face of financial hardship. But as God had said, ‘the silver is Mine and the gold is Mine' (Haggai 2:8). And now He was proving it. They had commenced in poverty, but now they would complete the work with plenty. It is a reminder to us that if we are faithful to God with what we have, He will often supply a hundredfold.
‘And that which they have need of, both young bullocks, and rams, and lambs, for burnt-offerings to the God of heaven; also wheat, salt, wine, and oil, according to the word of the priests that are at Jerusalem, let it be given them day by day without fail, that they may offer sacrifices of sweet savour to the God of heaven, and pray for the life of the king, and of his sons.'
Furthermore, not only were they to be given financial assistance for the building of the house of God, but also in order that all sacrifices and offerings considered necessary by the priests might be offered. They were to be provided with young bullock, rams and lambs (the most valuable first, the least valuable last) in order to make whole burnt offerings to the God of Heaven, along with all the grain, salt, wine and oil that was necessary (see Exodus 29:40; Leviticus 2:13). The king clearly had well informed advice. There are a number of examples of the kings of Persia taking such a detailed interest in the ways of worship of their subjects. These sacrificial requisites were unfailingly to be provided day by day, so that their sweet savour might reach the God of Heaven (compare Genesis 8:21; Exodus 29:23; Leviticus 1:9; Leviticus 1:13; Leviticus 1:17; Ezekiel 16:19; etc), ensuring the success of their prayers for the lives of the king and his sons. His generosity was not disinterested. Comparison may be made with the Cyrus Cylinder where Cyrus says, ‘may all the gods whom I have resettled in their sacred cities ask Bel and Nebo daily for a long life for me'.
‘Also I have made a decree, that whoever shall alter this word, let a beam be pulled out from his house, and let him be lifted up and fastened on it, and let his house be made a dunghill for this,'
Darius then enforces his decree by calling for severe penalties on any who seek to prevent it being carried out or who seek to water it down. The idea may be of impalement, a recognised form of Persian punishment, but the idea is more probably that the person be strung up on a beam and beaten. The taking of the beam out of his house would ensure the collapse of the house, and this is confirmed by the fact that it is to become a dunghill (compare Daniel 2:5; Daniel 3:29). Thus would he be punished for hindering the work on God's house. Such penalty clauses were common in the Ancient Near East.
‘And the God who has caused his name to dwell there overthrow all kings and peoples who will put forth their hand to alter the same, to destroy this house of God which is at Jerusalem.'
We have here a further indication of self-interest. The only kings and peoples who would put forth their hands to destroy Jerusalem, in view of his decrees, would be those who were enemies of Persia, and he is seeking God's help in their overthrow. At the same time he is demonstrating to God his own deep concern for His house. Surely in the light of this God will look kindly on the house of Darius.
‘The God who has caused His Name to dwell there.' This is a clear indication of Jewish advisers behind the decree. It is a typical phrase from Deuteronomy. Compare Deuteronomy 12:11; Deuteronomy 16:2; Deuteronomy 26:2; 1 Kings 8:29.
‘I Darius have made a decree; let it be done with all diligence.'
Darius ends his decree by emphasising that it is one that he has made (contrast Ezra 4:21) and that it should therefore be carried out with due diligence. The instruction is clear. There is to be no delay in carrying it out.