vindicated by a deeper insight. His 'commandment' is at once the
warrant and the standard for the work of building. In His service we
are to be sure that He bids, and then to carry out His will whoever
opposes.

We are to make certain that our building is 'according to the pattern
showed in the mount,' and, if so, to stick to it in every point. There
is no room for more than one architect in rearing the temple. The
working drawings must come from Him. We are only His workmen. And
though we may know no more of the general plan of the structure than
the day-labourer who carries a hod does, we must be sure that we have
His orders for our little bit of work, and then we may be at rest even
while we toil. They who build according to His commandment build for
eternity, and their work shall stand the trial by fire. That motive
turns what without it were but 'wood, hay, stubble,' into 'gold and
silver and precious stones.'

The last point is that the work was done according to the commandment
of the heathen kings. We need not discuss the chronological difficulty
arising from the mention of Artaxerxes here. The only king of that
name who can be meant reigned fifty years after the events here
narrated. The mention of him here has been explained by 'the
consideration that he contributed to the maintenance, though not to
the building, of the Temple.' Whatever is the solution, the intention
of the mention of the names of the friendly monarchs is plain. 'The
king's heart is in the hand of the Lord as the watercourses; He
turneth it whithersoever He will.' The wonderful providence,
surpassing all hopes, which gave the people 'favour in the eyes of
them that carried them captive,' animates the writer's thankfulness,
while he recounts that miracle that the commandment of God was