King James Version

Ezra 3

13 verses with commentary

The Altar Rebuilt

And when the seventh month was come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem.

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The phrase 'as one man' (Hebrew ke'ish echad) emphasizes the unity of God's people in gathering at Jerusalem for worship. Despite diverse tribal backgrounds and seventy years of dispersion, the returned exiles assembled with singular purpose. This unity was not manufactured but flowed from shared covenant identity and common commitment to restore true worship. The gathering in the seventh month (Tishri) was significant—the month of the Feast of Trumpets, Day of Atonement, and Feast of Tabernacles, Israel's most sacred season. Theologically, this demonstrates that genuine spiritual renewal begins with unified corporate worship. The people prioritized gathering before God even before completing practical building tasks, showing proper order of spiritual priorities.

Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt offerings thereon, as it is written in the law of Moses the man of God. Jeshua: also called, Joshua Zerubbabel: Gr. Zorobabel Shealtiel: Gr. Salathiel

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Jeshua (Hebrew Yeshua, meaning 'Yahweh saves') served as high priest, while Zerubbabel (grandson of King Jehoiachin) provided political leadership as Davidic heir. Their partnership represents the biblical pattern of priestly and kingly offices working together—a foreshadowing of Christ who unites both roles. The phrase 'builded the altar' precedes temple reconstruction, showing proper priorities: worship and sacrifice before architectural accomplishment. The altar's construction 'according to the law of Moses' demonstrates commitment to biblical authority despite changed circumstances. They didn't innovate or adapt worship to post-exilic realities but submitted to divinely revealed patterns. This rebuilt altar stood on the original site, providing continuity with pre-exilic worship and validating the restoration's legitimacy.

And they set the altar upon his bases; for fear was upon them because of the people of those countries: and they offered burnt offerings thereon unto the LORD, even burnt offerings morning and evening.

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The phrase 'fear was upon them' acknowledges the genuine threats from surrounding peoples hostile to Jewish restoration. Rather than allowing fear to paralyze or compromise worship, they channeled it toward God through sacrifice. The Hebrew construction suggests fear as motivation for establishing the altar—they needed divine protection more than physical security. Offering 'burnt offerings morning and evening' restored the daily tamid sacrifice (Exodus 29:38-42), the perpetual offering that symbolized Israel's continual devotion and God's constant provision. This regularity demonstrated faith that God's covenant promises outweighed present dangers. Theologically, this illustrates that proper response to threats is not ceasing worship but intensifying it, trusting God's protection rather than human defense.

They kept also the feast of tabernacles, as it is written, and offered the daily burnt offerings by number, according to the custom, as the duty of every day required; as the duty: Heb. the matter of the day in his day

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Offering 'the continual burnt offering, both of the new moons, and of all the set feasts of the LORD' restored the complete Mosaic calendar. This demonstrates comprehensive covenant renewal, not selective observance. The phrase 'of every one that willingly offered' indicates voluntary additional sacrifices beyond required offerings. This distinction between mandatory and freewill offerings teaches both duty (what we owe God) and devotion (what we freely give from gratitude).

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And afterward offered the continual burnt offering, both of the new moons, and of all the set feasts of the LORD that were consecrated, and of every one that willingly offered a freewill offering unto the LORD. The phrase 'afterward' marks progression from the Festival of Tabernacles (v. 4) to establishing regular worship patterns. The 'continual burnt offering' (olat hatamid) refers to the twice-daily sacrifice mandated in Exodus 29:38-42, representing Israel's perpetual consecration to Yahweh. This daily tamid formed the foundation of temple worship—the constant, unceasing offering that maintained covenant relationship between God and His people.

The expansion to 'new moons' (monthly celebrations) and 'all the set feasts of the LORD' demonstrates comprehensive restoration of the Mosaic calendar. The Hebrew mo'adim (set feasts) encompasses Passover, Weeks, Tabernacles, Day of Atonement—the full liturgical year prescribed in Leviticus 23. This wasn't selective observance but complete covenant renewal. The phrase 'that were consecrated' emphasizes these feasts' sacred character—they were holy unto the Lord, set apart from common time.

The final clause 'of every one that willingly offered a freewill offering' introduces voluntary worship beyond required sacrifices. The Hebrew nedavah (freewill offering) expressed spontaneous devotion and thanksgiving. This combination of prescribed ritual and voluntary offerings reflects biblical worship's dual character: obedience to divine commandment plus heartfelt response of love. The restored community didn't merely comply with law but worshiped with joyful generosity.

From the first day of the seventh month began they to offer burnt offerings unto the LORD. But the foundation of the temple of the LORD was not yet laid. the foundation: Heb. the temple of the LORD was not yet founded

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From the first day of the seventh month began they to offer burnt offerings unto the LORD. But the foundation of the temple of the LORD was not yet laid. The specific dating—'the first day of the seventh month'—corresponds to Tishri 1, the beginning of Israel's civil year and the Feast of Trumpets (Leviticus 23:23-25). This precise chronological marker (538 BC, approximately) emphasizes the importance of this moment in redemptive history. The seventh month held special significance, containing the Day of Atonement (Tishri 10) and Feast of Tabernacles (Tishri 15-22), making it the most sacred month in Israel's calendar.

The phrase 'began they to offer burnt offerings unto the LORD' marks the formal resumption of Mosaic worship after decades of cessation. The burnt offering (olah), completely consumed on the altar, symbolized total consecration to God. That they 'began' suggests sustained, ongoing practice, not a single ceremonial gesture. This represented genuine restoration of covenant relationship through blood atonement.

The contrasting clause 'But the foundation of the temple of the LORD was not yet laid' is theologically profound. The adversative 'but' emphasizes the remarkable reality: sacrifice preceded sanctuary, worship preceded architecture. This teaches that God's primary concern is hearts consecrated through blood atonement, not impressive buildings. The altar could function without the temple, demonstrating worship's essence transcends physical structures. This prefigures New Testament truth that believers themselves constitute God's temple (1 Corinthians 3:16).

Rebuilding the Temple Begins

They gave money also unto the masons, and to the carpenters; and meat, and drink, and oil, unto them of Zidon, and to them of Tyre, to bring cedar trees from Lebanon to the sea of Joppa, according to the grant that they had of Cyrus king of Persia. carpenters: or, workmen

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They gave money also unto the masons, and to the carpenters; and meat, and drink, and oil, unto them of Zidon, and to them of Tyre, to bring cedar trees from Lebanon to the sea of Joppa. This verse deliberately echoes Solomon's temple construction (1 Kings 5:6-11), establishing typological continuity between first and second temples. The Hebrew ḥārāšîm (חָרָשִׁים, craftsmen/masons) and kēseph (כֶּסֶף, silver/money) indicate organized labor requiring substantial resources from the returned community.

The provision of 'meat, drink, and oil' (ma'ăkāl ū-mishteh wā-shemen) to Phoenician workers mirrors Solomon's arrangements, showing that covenant faithfulness includes honoring contracts and just compensation. Sidon and Tyre maintained their reputation for maritime commerce and cedar expertise spanning four centuries from Solomon to Zerubbabel. The reference to Cyrus's 'grant' (reshût, רְשׁוּת, permission/authorization) demonstrates that divine sovereignty works through legal-political channels, not magical interventions.

The route 'from Lebanon to the sea of Joppa' specified the same Mediterranean port Solomon used, emphasizing geographic and typological restoration. Yet the modest scale reveals post-exilic Israel's diminished status—this was temple rebuilding, not kingdom expansion.

Now in the second year of their coming unto the house of God at Jerusalem, in the second month, began Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and the remnant of their brethren the priests and the Levites, and all they that were come out of the captivity unto Jerusalem; and appointed the Levites, from twenty years old and upward, to set forward the work of the house of the LORD.

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The second year, second month marked approximately eighteen months after the return began. The timing was deliberate—the second month (Iyyar/April-May) corresponds to when Solomon began building the first temple (1 Kings 6:1), demonstrating intentional connection to historical precedent. Zerubbabel and Jeshua's joint leadership again emphasizes priestly-civil cooperation. The appointment of Levites 'from twenty years old and upward' as foremen lowered the typical thirty-year threshold (Numbers 4:3), suggesting practical need outweighed traditional restrictions. The verb 'to set forward' (natsach) means to oversee, manage, or superintend, indicating these Levites exercised real authority over the work. This demonstrates that leadership in God's kingdom requires both official calling and practical capability.

Then stood Jeshua with his sons and his brethren, Kadmiel and his sons, the sons of Judah, together, to set forward the workmen in the house of God: the sons of Henadad, with their sons and their brethren the Levites. Judah: or, Hodaviah,Chap.2.40 together: Heb. as one

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The temple rebuilding required oversight: 'Then stood Jeshua with his sons and his brethren, Kadmiel and his sons, the sons of Judah, together, to set forward the workmen in the house of God: the sons of Henadad, with their sons and their brethren the Levites.' The verb 'set forward' (paqad, פָּקַד) means to oversee, supervise, or appoint—these Levites provided leadership and coordination. The emphasis on family units ('sons,' 'brethren') highlights multi-generational involvement in God's work. Jeshua was the high priest (2:2), while Kadmiel and Henadad led Levitical families. Their 'standing together' (yachad, יַחַד) demonstrates unity—essential for completing difficult tasks. This verse teaches that God's work requires godly leadership, coordinated effort, and unified commitment. The combination of priestly oversight (Jeshua) and Levitical service (other families) models both spiritual authority and practical labor working together.

Opposition to the Rebuilding

And when the builders laid the foundation of the temple of the LORD, they set the priests in their apparel with trumpets, and the Levites the sons of Asaph with cymbals, to praise the LORD, after the ordinance of David king of Israel.

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The foundation ceremony's formal character—'when the builders laid the foundation'—marks a covenant moment. The priests' liturgical vestments, trumpets, and cymbals restored Davidic worship patterns (1 Chronicles 15-16). Praising God 'after the ordinance of David king of Israel' demonstrates submitting current practice to biblical precedent. This is the regulative principle—worship must follow divine prescription, not human innovation.

And they sang together by course in praising and giving thanks unto the LORD; because he is good, for his mercy endureth for ever toward Israel. And all the people shouted with a great shout, when they praised the LORD, because the foundation of the house of the LORD was laid.

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The responsive singing 'because he is good' echoes Psalm 136 and numerous other passages celebrating God's hesed (steadfast, covenant love). This wasn't innovative worship but rooted in Scripture, demonstrating that biblical praise transcends circumstances. The phrase 'mercy endureth for ever' translates le'olam chasdo, emphasizing God's unchanging faithfulness despite Israel's unfaithfulness that led to exile. The people's great shout accompanied the foundation laying, not the completed temple, showing faith in God's promises before seeing fulfillment. This illustrates the biblical pattern of praising God for what He will do based on His character and past faithfulness. The communal nature—'all the people shouted'—shows genuine, widespread joy in restoration.

But many of the priests and Levites and chief of the fathers, who were ancient men, that had seen the first house, when the foundation of this house was laid before their eyes, wept with a loud voice; and many shouted aloud for joy:

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The intergenerational contrast is poignant: old men who remembered Solomon's temple wept while younger returnees shouted for joy. The weeping wasn't disapproval but grief over the diminished glory compared to the original temple's splendor. This emotional complexity shows authentic faith embracing both sorrow over loss and hope for restoration. The inability to distinguish weeping from joy ('could not discern') suggests overwhelming volume and emotional intensity. This mixed response illustrates that legitimate spiritual experience encompasses diverse emotional expressions. Theologically, it demonstrates that faithful people may respond differently to the same situation based on their experiences, yet all participate in God's purposes.

So that the people could not discern the noise of the shout of joy from the noise of the weeping of the people: for the people shouted with a loud shout, and the noise was heard afar off.

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The people's inability to 'discern the noise of the shout of joy from the noise of the weeping' creates powerful imagery of mixed emotions—hope and grief, joy and sorrow coexisting. This emotional complexity reflects reality: genuine faith encompasses both delight in God's present mercies and sorrow over lost glory. The 'noise was heard afar off' suggests overwhelming volume—corporate worship expressing authentic feelings loudly and publicly.

About Ezra

Places in This Chapter

Ezra 3

The Altar Rebuilt

Rebuilding the Temple Begins

Opposition to the Rebuilding

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