Portion For Reading Ezra 5-7The text does not say if the Jews' antagonistic neighbors had provoked Tattenai, the governor of the Persian province in which Jerusalem stood, to ask to see the Jews' temple building permit. It simply says he asked to see it. The Jews kept the construction work going while Tattenai determined whether they had authority to build.
Tattenai had reason to question the Jews' actions without prodding from the Samaritans.The Persian Empire had undergone political upheaval since Cyrus' death in 530 B.C.Cyrus' son and successor, Cambyses, had to put down several rebellions against his authority. This involved his executing his brother Smerdis. An Egyptian nobleman, Gaumata, then claimed to be the true Smerdis and revolted against Cambyses.
Popular opinion swung behind Gaumata, and Cambyses committed suicide in 522 B.C. However the Persian army supported a distant cousin of Cambyses' named Darius I (Hystaspes).Darius was able to overthrow Gaumata and to put down several other claimants to thethrone as well as rebellions in many different parts of the empire.95 In view of these events it is easy to see why Tattenai would have been suspicious of any attempt to rebuild the temple in Jerusalem and why he wrote to Darius for instructions.Another reason for Tattenai's concern may very well have been what Zechariah was prophesying. He said that the "Branch," the long-expected descendant of David's line, would soon appear and sit on David's throne (Zech. 3:8; cf. Isa. 11:1; Jer. 23:5-6). What Zechariah predicted of Messiah seemed to fit Zerubbabel to a tee (Zech. 6:9-15).
Tattenai's letter 5:6-17
In contrast to Rehum and Shimshai's letter to Artaxerxes (4:11-16), Tattenai's letter to Darius was fair and objective. He gave no indication of wanting to stop the Jews' project.He only wanted to know if Cyrus had really given permission for the Jews to rebuild the temple and if Darius wanted that edict to stand.The record of this letter in the text shows that high-ranking government officials had observed God's care of His chosen people. This would have encouraged the original readers of Ezra with the assurance that what they had done was honest and that God was moving governors and kings to accomplish His will.
In contrast to Rehum and Shimshai's letter to Artaxerxes (4:11-16), Tattenai's letter to Darius was fair and objective. He gave no indication of wanting to stop the Jews' project.He only wanted to know if Cyrus had really given permission for the Jews to rebuild the temple and if Darius wanted that edict to stand.The record of this letter in the text shows that high-ranking government officials had observed God's care of His chosen people. This would have encouraged the original readers of Ezra with the assurance that what they had done was honest and that God was moving governors and kings to accomplish His will.
Darius' search 6:1-2
Darius looked for Cyrus' edict in Babylon first. That was where Cyrus stayed for a while following his overthrow of that city in 539 B.C. He found nothing there. However someone did discover a memorandum in one of Cyrus' files when they searched his summer capital, Ecbatana (modern Hamadan).98 This memorandum was not the same as the edict (cf. 1:2-4).Nonetheless it confirmed the edict and provided instructions for the royal treasurer so he could implement the edict.
Darius looked for Cyrus' edict in Babylon first. That was where Cyrus stayed for a while following his overthrow of that city in 539 B.C. He found nothing there. However someone did discover a memorandum in one of Cyrus' files when they searched his summer capital, Ecbatana (modern Hamadan).98 This memorandum was not the same as the edict (cf. 1:2-4).Nonetheless it confirmed the edict and provided instructions for the royal treasurer so he could implement the edict.
Cyrus' memorandum 6:3-5
The memorandum provided details that the edict did not contain.
Among these details ere the dimensions of the proposed temple. It was to be twice as high and three times as wide as Solomon's temple (v. 3; cf. 1 Kings 6:2). Obviously Cyrus intended to sponsor a temple that would excel Solomon's and thereby bring greater glory to himself. The fact that the foundations when completed appeared less impressive than Solomon's (3:12-13)suggests that the Jews did not take full advantage of their opportunity and resources. The Persian government had committed to pay for the building (v. 4). We too often fail to take full advantage of our opportunities and resources to glorify God.
The memorandum provided details that the edict did not contain.
Among these details ere the dimensions of the proposed temple. It was to be twice as high and three times as wide as Solomon's temple (v. 3; cf. 1 Kings 6:2). Obviously Cyrus intended to sponsor a temple that would excel Solomon's and thereby bring greater glory to himself. The fact that the foundations when completed appeared less impressive than Solomon's (3:12-13)suggests that the Jews did not take full advantage of their opportunity and resources. The Persian government had committed to pay for the building (v. 4). We too often fail to take full advantage of our opportunities and resources to glorify God.
Darius' decree 6:6-12
Evidently Darius also saw the Jerusalem temple as a monument to
his own success. He instructed Tattenai to allow the Jewish governor, Zerubbabel, and his people to proceed unobstructed. Darius seems to have viewed Zerubbabel as the leader of the Jews who lived under the authority of Tattenai, who governed the whole province that included Palestine and Jerusalem. Darius further specified that the provincial treasury should pay all costs (v. 8) and that the provincial governor should provide the items required for sacrifice in the temple. The king also wanted the Jews to pray for him and his family (v.10). "Although Darius revered Ahuramazda especially, it is understandable that in a world of polytheism he would want to make sure that he was in the favor of every god in his empire."99 One wonders if stories about Daniel (ca. 605-536 B.C.), who served under Cyrus (Dan. 6:28), might have had some influence on Darius. The Darius that the book of Daniel mentions, by the way, was Darius the Mede, not this Darius, who was a Persian.
Evidently Darius also saw the Jerusalem temple as a monument to
his own success. He instructed Tattenai to allow the Jewish governor, Zerubbabel, and his people to proceed unobstructed. Darius seems to have viewed Zerubbabel as the leader of the Jews who lived under the authority of Tattenai, who governed the whole province that included Palestine and Jerusalem. Darius further specified that the provincial treasury should pay all costs (v. 8) and that the provincial governor should provide the items required for sacrifice in the temple. The king also wanted the Jews to pray for him and his family (v.10). "Although Darius revered Ahuramazda especially, it is understandable that in a world of polytheism he would want to make sure that he was in the favor of every god in his empire."99 One wonders if stories about Daniel (ca. 605-536 B.C.), who served under Cyrus (Dan. 6:28), might have had some influence on Darius. The Darius that the book of Daniel mentions, by the way, was Darius the Mede, not this Darius, who was a Persian.
Source: Dr. Thomas L. Constable98According to Xenophon, 8:6:22, Cyrus lived in Babylon during the winter, in Susa during the spring, and
in Ecbatana in the summer. See Fensham, The Books . . ., p. 86.
99Ibid., p. 90.
in Ecbatana in the summer. See Fensham, The Books . . ., p. 86.
99Ibid., p. 90.
93Kidner, p. 53.
94McConville, p. 32.
95A. T. Olmstead, History of the Persian Empire, pp. 107-16.
94McConville, p. 32.
95A. T. Olmstead, History of the Persian Empire, pp. 107-16.