2. Removed by Nebucltadnezzar. (1) Taken from the temple. The sin of the people was the cause. The removal of the vessels was therefore a sign to them of their apostasy. (2) Taken to Babylon. Type of the confusion of the world. Placed there in the temple of hie god (see eh. i. 7, 8; v. 14). Thence taken out only to make sport for the licentious (see Dan. v. 2-4). What a graphic figure of the condition of the backslider I 3. Now to be restored. (1) "Brought back again to the temple." Sign of the hope a backslider may cherish in the mercy of God. (2) Restored "every one to bis place," i. e. every one that was restored. Many thmgs were wanting in the second temple, and some of the vessels may have been lost. Backsliders muat not presume upon an infallible final perseverance of the sainte.-J. A. M. Vere. 1-12.-Some 'U8eful things. I. THE UTILITY OF HISTORY. "And there was found at Achmetha, in the palace that is in the province of the Medes, a roll, and therein was a record thus written" (ver. 2). 1. Its permanence. The "roll" contained the records of past ages. The memory of man could not retain these events. History preserves them. It would be a pity for the nation and Church to let die the events that have made them what they are ; history gives permanence and solemnity to life. Cyrus and his edict lived before those who made search into the old records; history causes dead men to live. 2. Its continuity. The roll linked the times of Cyrus with the times of Darius; showed the continuity of human life. There is no interruption in the plan of the world's life; it runs on from one reign to another. There is no interruption in the making of history; it is made by great edicts, as also by common deeds. It shows the succession of labour: one man issues an edict to commence a temple, another issues an edict to complete it. 3. Its publicity. In the days of Darius the historical records were written and hidden away in the royal treasure-house; now they are printed and widely circulated; hence history is more influential than ever. 4. Its interest. 5. Its admonition. Darius will soon be as Cyrus, only a figure in history ; men soon pass from the actual to the historical. Life continues but for a little (Ps. xx.xi.x. 4). II. THE FORCE OF EXAMPLE (ver. 8). Darius is inspired by the example of Cyrus to issue a decree for the aid of the Jews in their great enterprise. 1. The force of example surviving the flight of time. Cyrus has long been dead ; but bis edict bas power to animate the heart of Darius. The influence of example ne,er dies. 2. The force of example morally beneficial in its influence. The edict of the dead king inspires a new edict of help for Israel. Let us try to leave the influence of good deeds behind us; thus we may help to build temples our hands can ne,er touch. III. THE WORTH OF SUPERIOR STATION (ver. 6). Darius commanded Tatnai to let the Jews build in peace. It is the work and worth of superior official power to restrain and to keep inferior men in their right place and to their right duty ; to see that they hinder not the great moral enterprises of society. IV. THE SPIRITUAL USE OF MONEY (vers. 8, 9). The king decreed that his tribute should be given to Israel to aid in completing the temple. Money realises its highest meaning in the service of God.-E.
Vere. 6-13.-The decree of Darius. The full document containing the decree or decrees of Darius occupies the first thirteen verses of this chapter. The former portion of it is principally taken up with a recital of the decree of Cyrus, published seventeen years earlier. This has been considered under a distinct heading. The remaining portion of the document may be viewed as in three parts:- I. THE INSTRUCTION FOUNDED UPON THE DECREE OF CYRUS (vers. 6, 7). 1. The instruction is intriMically good. (1) Do not hinder the work of God. (2) Do not molest those who are engaged in it. Good men would receive it gladly. The work of God is their work. Those engaged in it their fellows. 2. But to the wicke1l it is mortifying. (1) Not to all equally so. The governor, Tatnui, did not commit himself to the opposition in the spirit of bitterness. Therefore to him the tum of events might not be mortifying. (2) But to the Aphnrsachites it would be in- tensely so. Their opposition was malicious (see eh. iv.). Therefore the fr1strntioD 8G THE BOOK OF EZRA. [c!I, Vl. 1-12.