Verse-by-Verse Bible Commentary
Ezra 5:5

Clarke's Commentary

Verse Ezra 5:5. The eye of their God was upon the elders — The watchful care of God was upon the elders. They were assured of his favour; and they found his especial providence working in their behalf.

Bridgeway Bible Commentary

The temple completed (5:1-6:22)

Having given examples of anti-Jewish activity from another era, the writer returns to the time of Zerubbabel. Because of opposition from their enemies, the Jews did no work on the temple for about sixteen years. Then the prophets Haggai and Zechariah began to stir up the people to get them working on the building once more (5:1-2).
Some local people must have objected to the renewed activity, and soon a group of officials arrived at the scene to question the legality of the building program (3-5). But the provincial governor investigated the matter fairly. He noted the Jews’ claim that they had received royal permission, and sent a full report to King Darius to see whether the Jews’ story was true (6-17).
A search of the official records showed that the Jews’ claim was true (6:1-5). Darius therefore had no hesitation in giving permission for the work to continue. In addition he guaranteed protection for the workers, and ordered the provincial officials to provide the Jews with money and materials at the government’s expense. He wanted to ensure that the building was completed according to plan, and that the Jews had enough animals and produce to reestablish the temple rituals satisfactorily (6-12).
Four years later the temple was completed and dedicated. The offerings that the people made were on behalf of all twelve tribes of Israel, for the pre-exilic division between north and south no longer existed (13-18).
A few weeks after the dedication ceremony, the people celebrated the first of the annual festivals in their new temple. This was the Feast of Passover and Unleavened Bread. Among those who gathered for the festival were local Jews who had not been part of the Babylonian exile and who had mixed with other people of the region. They were allowed to join in the festival provided they separated themselves from the mixed religion of the surrounding people (19-22).

Coffman's Commentaries on the Bible

THE GOVERNOR TATTENAI INVESTIGATES

"At the same time came to them Tattenai, the governor beyond the River, and Shethar-bozenai, and their companions, and said unto them, Who gave you a decree to build this house, and to finish this wall? Then we told them after this manner, what the names of the men were that were making this building. But the eye of their God was upon the elders of the Jews, and they did not make them cease, till the matter should come to Darius, and then answer should be returned by letter concerning it."

"At the same time… came Tattenai" "The Persian Empire at that time was divided into twenty satrapies, presided over by governors under the authority of Darius. The territory ruled by Tattenai included Syria, Palestine, Phoenicia and Cyprus."Jamieson, Fausset, and Brown's Commentary, p. 290. This satrapy was called Syria, and Tattenai's capital was Damascus. We do not have to wonder how he happened to appear at that particular time when the Jews had taken up work on the temple. That evil racial mix of ten strains of people under the title of Samaritans had run like the tattletales they were to inform the governor against Israel. They found a governor who was fair-minded and who refused to become their instrument of hatred against Israel. He allowed the work to proceed until he could consult Darius the king.

"The governor beyond the River" "Beyond the River" in Ezra is always a reference to the territory west of the Euphrates. The perspective is from that of Darius' capital in Babylon, or Shushan.

"Shethar-bozenai" This man was apprently the secretary of Tattenai, just as, at a later time, Shimshai was the secretary of Rehum.

"The eye of their God was upon the elders of the Jews" The providence of God most certainly entered into this new development; however, God's instrument of blessing Israel here was in His appointment of Tattenai, a governor who would not be controlled or manipulated by the evil Samaritans.

Smith's Bible Commentary

Chapter 5

So it tells us here in chapter five,

The prophet Haggai, and the prophet Zechariah, they prophesied unto the Jews that were in Judah and Jerusalem in the name of the God of Israel. Then rose up Zerubbabel the son of Shealtiel, and Jeshua, and they began to build the house of God which is at Jerusalem: and with them were the prophets of God helping them ( Ezra 5:1-2 ).

Now in the first effort, it was, there were the priests that were doing the work. And now Haggai and Zechariah, the prophets have pitched in and they are helping them to rebuild the house of God.

And at the same time there came to them Tatnai, who was the governor on that side of the river, and Shetharboznai, and their companions, and they said unto them, Who commanded you to build this house, and to make this wall? And they said or they said to them, What are the names of you men that are making this building? ( Ezra 5:3-4 )

So the guys came up like building inspectors, a lot of thread, "Who commanded you to build it? What are your names, fellows?" And started giving them a bad time.

But the eye of their God was upon the elders of the Jews, that they could not cause them to cease, till the matter came to Darius: and so they returned answer by letter concerning this matter. The copy of the letter that Tatnai, the governor sent to Darius the king: they sent a letter unto him, wherein was written; Unto Darius the king, all peace ( Ezra 5:5-7 ).

Now remember, this is the Darius who loved Daniel. Daniel sat with him many times. Had long conversations about God and the power of God. And Daniel, a man of such wisdom and such fellowship with God, no doubt Darius was. Well, he was, scripture tells us, extremely impressed by Daniel. Loved him. So Darius gets this letter; God moved Ahasuerus out of the way and put Darius on the throne now. And it said,

Be it known unto the king, we went into the province of Judea, to the house of the great God, which is builded with great stones, and timber is laid in the walls, and this work is going on fast, and it is prospering in their hands. Then asked we those elders, and said unto them, Who commanded you to build this house, and to make up these walls? We asked their names also, in order that we could certify to you, that we might write the names of the men that were chief among them. And thus they returned us an answer, saying, We are the servants of the God of heaven and earth, and we build the house that was builded these many years ago, which the great king of Israel builded and set up. But after that our fathers had provoked the God of heaven unto wrath, he gave them into the hand of Nebuchadnezzar the king of Babylon, the Chaldean, who destroyed this house, and carried the people away into Babylon. But in the first year of Cyrus the king of Babylon the same king Cyrus made a decree to build this house of God. And the vessels also of gold and silver of the house of God, which Nebuchadnezzar took out of the temple that was in Jerusalem, and brought them into the temple of Babylon, those did Cyrus the king take out of the temple of Babylon, and they were delivered unto one, whose name was Sheshbazzar, whom he had made governor; and said unto him, Take these vessels, go, carry them into the temple that is in Jerusalem, and let the house of God be builded in his place ( Ezra 5:8-15 ).

It says, "Now if it seems good to the king, search and see if Cyrus did made such an order. And let us know quickly so that we can put a stop to what's going on or let us know the king's pleasure in this matter." "

Dr. Constable's Expository Notes

Tattenai’s question 5:3-5

The 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 the throne, as well as rebellions in many different parts of the empire. [Note: A. T. Olmstead, History of the Persian Empire, pp. 107-16.] 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 (Zechariah 3:8; cf. Isaiah 11:1; Jeremiah 23:5-6). What Zechariah predicted of Messiah seemed to fit Zerubbabel to a tee (Zechariah 6:9-15).

Gill's Exposition of the Whole Bible

But the eye of their God was upon the elders of the Jews,.... He in his providence looked favourably at them, smiled upon them, encouraged them in the work by his good Spirit, and by the prophets, and gave them success, and protected and defended them, see

2 Chronicles 16:9,

that they could not cause them to cease, till the matter came to Darius; they were not intimidated by what the governor and those with him said to them, but went on in their work; nor did the governor attempt to interrupt them, they having referred him and their cause to Darius for the truth of what they had said, and for further information from him:

and then they returned answer by letter concerning this matter; that is, Tatnai and those with him sent a letter to Darius about this affair, to which they had an answer, which are both related in this and the following chapters.

Henry's Complete Commentary on the Bible

      3 At the same time came to them Tatnai, governor on this side the river, and Shethar-boznai, and their companions, and said thus unto them, Who hath commanded you to build this house, and to make up this wall?   4 Then said we unto them after this manner, What are the names of the men that make this building?   5 But the eye of their God was upon the elders of the Jews, that they could not cause them to cease, till the matter came to Darius: and then they returned answer by letter concerning this matter.   6 The copy of the letter that Tatnai, governor on this side the river, and Shethar-boznai, and his companions the Apharsachites, which were on this side the river, sent unto Darius the king:   7 They sent a letter unto him, wherein was written thus; Unto Darius the king, all peace.   8 Be it known unto the king, that we went into the province of Judea, to the house of the great God, which is builded with great stones, and timber is laid in the walls, and this work goeth fast on, and prospereth in their hands.   9 Then asked we those elders, and said unto them thus, Who commanded you to build this house, and to make up these walls?   10 We asked their names also, to certify thee, that we might write the names of the men that were the chief of them.   11 And thus they returned us answer, saying, We are the servants of the God of heaven and earth, and build the house that was builded these many years ago, which a great king of Israel builded and set up.   12 But after that our fathers had provoked the God of heaven unto wrath, he gave them into the hand of Nebuchadnezzar the king of Babylon, the Chaldean, who destroyed this house, and carried the people away into Babylon.   13 But in the first year of Cyrus the king of Babylon the same king Cyrus made a decree to build this house of God.   14 And the vessels also of gold and silver of the house of God, which Nebuchadnezzar took out of the temple that was in Jerusalem, and brought them into the temple of Babylon, those did Cyrus the king take out of the temple of Babylon, and they were delivered unto one, whose name was Sheshbazzar, whom he had made governor;   15 And said unto him, Take these vessels, go, carry them into the temple that is in Jerusalem, and let the house of God be builded in his place.   16 Then came the same Sheshbazzar, and laid the foundation of the house of God which is in Jerusalem: and since that time even until now hath it been in building, and yet it is not finished.   17 Now therefore, if it seem good to the king, let there be search made in the king's treasure house, which is there at Babylon, whether it be so, that a decree was made of Cyrus the king to build this house of God at Jerusalem, and let the king send his pleasure to us concerning this matter.

      We have here, I. The cognizance which their neighbours soon took of the reviving of this good work. A jealous eye, it seems, they had upon them, and no sooner did the Spirit of God stir up the friends of the temple to appear for it than the evil spirit stirred up its enemies to appear against it. While the people built and ceiled their own houses their enemies gave them no molestation (Haggai 1:4), though the king's order was to put a stop to the building of the city (Ezra 4:21; Ezra 4:21); but when they fell to work again at the temple then the alarm was taken, and all heads were at work to hinder them, Ezra 5:3; Ezra 5:4. The adversaries are here named: Tatnai and Shethar-boznai. The governors we read of (Ezra 4:1-24; Ezra 4:1-24) were, it is probable, displaced at the beginning of this reign, as is usual. It is the policy of princes often to change their deputies, proconsuls, and rulers of provinces. These, though real enemies to the building of the temple, were men of better temper than the other, and made some conscience of telling truth. If all men have not faith (2 Thessalonians 3:2), it is well some have, and a sense of honour. The church's enemies are not all equally wicked and unreasonable. The historian begins to relate what passed between the builders and those inquisitors (Ezra 5:3; Ezra 5:4), but breaks off his account, and refers to the ensuing copy of the letter they sent to the king, where the same appears more fully and at large, which he began to abridge (Ezra 5:4; Ezra 5:4), or make an extract out of, though, upon second thoughts, he inserted the whole.

      II. The care which the divine Providence took of this good work (Ezra 5:5; Ezra 5:5): The eye of their God was upon the elders of the Jews, who were active in the work, so that their enemies could not cause them to cease, as they would have done, till the matter came to Darius. They desired they would only cease till they had instructions from the king about it. But they would not so much as yield them that, for the eye of God was upon them, even their God. And, 1. That baffled their enemies, infatuated and enfeebled them, and protected the builders from their malicious designs. While we are employed in God's work we are taken under his special protection; his eye is upon us for good, seven eyes upon one stone in his temple; see Zechariah 3:9; Zechariah 4:10. 2. That quickened them. The elders of the Jews saw the eye of God upon them, to observe what they did and own them in what they did well, and then they had courage enough to face their enemies and to go on vigorously with their work, notwithstanding all the opposition they met with. Our eye upon God, observing his eye upon us, will keep us to our duty and encourage us in it when the difficulties are ever so discouraging.

      III. The account they sent to the king of this matter, in which we may observe,

      1. How fully the elders of the Jews gave the Samaritans an account of their proceedings. They, finding them both busy and prosperous, that all hands were at work to run up this building and that it went on rapidly, put these questions to them:--"By what authority do you do these things, and who gave you that authority? Who set you to work? Have you that which will bear you out?" To this they answered that they had sufficient warrant to do what they did; for, (1.) "We are the servants of the God of heaven and earth. The God we worship is not a local deity, and therefore we cannot be charged with making a faction, or setting up a sect, in building this temple to his honour: but we pay our homage to a God on whom the whole creation depends, and therefore ought to be protected and assisted by all and hindered by none." It is the wisdom as well as duty of kings to countenance the servants of the God of heaven. (2.) "We have a prescription to this house; it was built for the honour of our God by Solomon many ages ago. It is no novel invention of our own; we are but raising the foundations of many generations," Isaiah 58:12. (3.) "It was to punish us for our sins that we were, for a time, put out of the possession of this house; not because the gods of the nations had prevailed against our God, but because we had provoked him (Ezra 5:12; Ezra 5:12), for which he delivered us and our temple into the hands of the king of Babylon, but never intended thereby to put a final period to our religion. We were only suspended for a time, not deprived for ever." (4.) "We have the royal decree of Cyrus to justify us and bear us out in what we do. He not only permitted and allowed us, but charged and commanded us to build this house (Ezra 5:13; Ezra 5:13), and to build it in its place (Ezra 5:15; Ezra 5:15), the same place where it had stood before." He ordered this, not only in compassion to the Jews, but in veneration of their God, saying, He is the God. He also delivered the vessels of the temple to one whom he entrusted to see them restored to their ancient place and use, Ezra 5:14; Ezra 5:14. And they had these to show in confirmation of what they alleged. (5.) "The building was begun according to this order as soon as ever we had returned, so that we have not forfeited the benefit of the order for want of pursuing it in time; still it has been in building, but, because we have met with opposition, it is not finished." But, observe, they mention not the falsehood and malice of the former governors, nor make any complaint of them, though they had cause enough, to teach us not to render bitterness for bitterness, nor the most just reproach for that which is most unjust, but to think it enough if we can obtain fair treatment for the future, without an invidious reference to former injuries, Ezra 5:16; Ezra 5:16. This is the account they give of their proceedings, not asking what authority they had to examine them, nor upbraiding them with their idolatry, and superstitions, and medley religion. Let us learn hence with meekness and fear to give a reason of the hope that is in us (1 Peter 3:15), rightly to understand, and then readily to declare, what we do in God's service and why we do it.

      2. How fairly the Samaritans represented this to the king. (1.) They called the temple at Jerusalem the house of the great God (Ezra 5:8; Ezra 5:8); for though the Samaritans, as it should seem, had yet gods many and lords many, they owned the God of Israel to be the great God, who is above all gods. "It is the house of the great God, and therefore we dare not oppose the building of it without orders from thee." (2.) They told him truly what was done, not stating, as their predecessors did, that they were fortifying the city as if they intended war, but only that they were rearing the temple as those that intended worship, Ezra 5:8; Ezra 5:8. (3.) They fully represented their plea, told him what they had to say for themselves, and were willing that the cause should be set in a true light. (4.) They left it to the king to consult the records whether Cyrus had indeed made such a decree, and then to give directions as he should think fit, Ezra 5:17; Ezra 5:17. We have reason to think that if Artaxerxes, in the foregoing chapter, had had the Jews' cause as fairly represented to him as it was here to Darius, he would not have ordered the work to be hindered. God's people could not be persecuted if they were not belied, could not be baited if they were not dressed up in bears' skins. Let but the cause of God and truth be fairly stated, and fairly heard, and it will keep its ground.