Session 20: The Completed Temple and Renewed Worship

Ezra 6:14-22

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The Work Proceeds Successfully (6:14–15)

The work continued speedily, just as Darius wished.
The prophets Haggai and Zechariah are once again given credit for their work. Few other Hebrew prophets were as successful.
v. 14—according to the commandment of God and kings
- God is mentioned first.
- Kings are mentioned next: v. 14 mentions three kings—Cyrus, Darius, and Artaxerxes. These are not in chronological order. Artaxerxes was first (Cambyses), followed by Cyrus, followed by the current Darius.
v. 15—The third day of the month Adar
- Adar is the twelfth month of the Hebrew calendar.
  - Roughly equivalent to late February through late March on our calendar (depending on lunar adjustment).
  - It is the month immediately preceding Nisan (Abib), the month of Passover.
- This places the completion of the Temple approximately one month before Passover (Ezra 6:19).
- Adar is associated with several significant markers:
  - The approaching barley harvest (Leviticus 23:10–11).
  - Purim (Esther 9:21). Celebrated on the 14th and 15th of Adar.

Dedication of the Temple (6:16–18)

They held a dedication "with joy" (v. 16), much like the dedication of the first Temple (see 2 Chronicles 7:8–10).
- The dedication of the tabernacle's altar in Numbers 7:84–88 followed a similar pattern, with comparable sacrifices and the symbolic use of the number 12.
The dedication of the foundation was also similar (Nehemiah 12:27).
Psalm 30 is a song sung at the dedication "of the house of David." Though we are uncertain whether it refers to the temple, it expresses joy and gratitude for being saved from enemies. This theme appears at the dedication of the second temple and will ultimately be fulfilled at the establishment of the permanent "house of David" in the kingdom.
Note the 12 sin offerings "according to the number of the tribes of Israel" (v. 17)—yet another piece of evidence that the northern 10 tribes were never "lost."
The priests and Levites served "in their courses" (v. 18). These courses were established in the time of David (2 Chronicles 8:14), while their "service of God" (v. 18) was "as it is written in the book of Moses."

Observance of the Passover (6:19–22)

Beginning with verse 19, the text returns to Hebrew.
They began celebrating Passover again—or at least, this is the first mention.
- Passover cannot be celebrated without an altar and priesthood. Deuteronomy 16:2, 5–6 requires it be done "in the place which the LORD shall choose to place his name there" and states, "Thou mayest not sacrifice the passover within any of thy gates… But at the place which the LORD thy God shall choose…."
- Therefore, it was not observed in exile.
  - A historical note: Over the centuries after A.D. 70:
    - The Seder became standardized.
    - Emphasis shifted from sacrifice to remembrance and instruction.
    - Temple language remained, but without Temple practice.
    - Modern Passover:
      - Is home-centered.
      - Has no sacrifice.
      - Does not involve pilgrimage to Jerusalem.
      - Does not involve priestly mediation.
      - Ignores the centralization command of Deuteronomy 16 because it cannot be fulfilled without a Temple.
      - Modern Passover is structurally closer to Exodus 12 (household setting) than to Deuteronomy 16 (Temple-centered sacrifice). It is a post-Temple memorial form shaped by historical necessity, not a literal continuation of the Mosaic Temple command.
"The priests and the Levites were purified together" (v. 20)
- Nehemiah 12:30 mentions a previous purification for service.
v. 21—Not only the children of Israel participated, but also "all such as had separated themselves unto them" joined in the Passover. Exodus 12:48 gives strict guidelines for non-Jews to participate. The fact that some from "the heathen of the land" joined them testifies to the character of the Jewish returnees.
v. 22—They also kept the feast of unleavened bread (which follows Passover).
The people were joyful. Why? Because the Lord "turned the heart of the king of Assyria unto them" (v. 22). This refers to Darius Hystaspes, who granted them favor in his response. Why "King of Assyria" when earlier he was "King of Persia"? It is likely a poetic device—he certainly was King of Assyria (as King of Persia), and this designation carries historical significance: the land that once conquered the Northern Kingdom was now ruled by a king who favored Israel.

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