Isaiah, a prophet, predicted that the city of Jerusalem would be rebuilt and restored. This prophecy was made 200 years before it happened. At the time of the prophecy, Jerusalem had not been destroyed yet. But, another prophet, Jeremiah, predicted that the city would be destroyed and the people would be held captive in Babylon for 70 years. However, at the end of this time, the temple would be rebuilt, and the city would be restored to its former life by the people who were held captive in Babylon. This is according to what God has said in His word. The question is, would this happen on time?

Two hundred years before it happened, the prophet Isaiah predicted that the city of Jerusalem, which had been captured and destroyed, would be rebuilt and restored. Prophet Jeremiah also said that the city would be destroyed for 70 years, but then the temple would be rebuilt and the people would return to the city. The God of the Hebrews had planned for the city to be freed by Cyrus, the ruler of Babylon. But the release was delayed for 68 years. But in 539 BC, the city of Babylon was conquered by the joint forces of Darius the Mede and Cyrus, the Persian. This marked the end of the 70 years of captivity. In 537 BC, the exact time that was predicted, Cyrus issued a decree allowing the Jews to return to Jerusalem and rebuild their city and temple.

1 In the first year of Cyrus[1] king of Persia, that the word of Jehovah by the mouth of Jeremiah might be fulfilled, Jehovah stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom and also put it in writing:

² “Thus says Cyrus king of Persia: Jehovah, the God of heaven, has given me all the kingdoms of the earth, and he has charged me to build him a house in Jerusalem, which is in Judah. ³ Whoever is among you of all his people, may his God be with him, and let him go up to Jerusalem, which is in Judah, and rebuild the house of Jehovah, the God of Israel; he is the God who is in Jerusalem. ⁴ And let each survivor, in whatever place he may live, let the men of that place support him with silver and gold, with goods and with beasts, besides freewill offerings for the house of God that is in Jerusalem.”—Ezra 1:1-4, Updated American Standard Version.

COMMENTARY: Ezra 1:1-4 describes the decree issued by King Cyrus of Persia allowing the Jewish exiles to return to their homeland and rebuild the temple in Jerusalem. The passage states that Jehovah stirred the heart of King Cyrus to issue this decree and that he also returned the vessels of the temple that had been taken by Nebuchadnezzar. This is significant because it demonstrates the sovereignty of God in the affairs of nations and shows how He can use even pagan kings to accomplish His purposes. Additionally, it also highlights the importance placed on the rebuilding of the temple as a symbol of the restoration of the Jewish people and their worship of Jehovah.

King Cyrus of Persia conquered Babylon and restored the Jewish people to their homeland. He returned the vessels of the temple of Jehovah, which had been taken by Nebuchadnezzar, and placed them in the hands of a prince of Judah named Sheshbazzar, who was also known as Zerubbabel. Zerubbabel was a descendant of King David and was appointed as governor of the restored Jewish people, tasked with rebuilding the temple. Zerubbabel led a group of nearly 50,000 people, including Nethinim and other servants of goodwill, in the reconstruction effort. The name Zerubbabel means “scatterer or grief of Babylon; stranger or banished at Babylon.”

The return of the Jewish people to their homeland was timed so that they were able to rebuild the temple and celebrate the feast of tabernacles seventy years after the land had been completely desolated. The rebuilding of the temple began with the erection of a new altar and the laying of the foundation amidst shouts of praise and tears of joy. However, opposition to the rebuilding soon arose from heathen adversaries who offered to assist in the building but were rejected by Zerubbabel and his counselors who stated that they would rebuild the temple to Jehovah God of Israel on their own, as commanded by King Cyrus of Persia.

4 Now when the adversaries[7] of Judah and Benjamin heard that the sons of the Exile were building a temple to Jehovah, the God of Israel, ² they approached Zerubbabel and the heads of fathers’ houses and said to them, “Let us build with you, for we worship your God as you do, and we have been sacrificing to him ever since the days of Esarhaddon king of Assyria who brought us here.” ³ But Zerubbabel, Jeshua, and the rest of the heads of fathers’ houses in Israel said to them, “You have nothing to do with us in building a house to our God; but we alone will build to Jehovah, the God of Israel, as King Cyrus the king of Persia has commanded us.”—Ezra. 4:1-3, Updated American Standard Version.

COMMENTARY: Ezra 4:1-3 describes the opposition that the Jewish exiles faced in their efforts to rebuild the temple in Jerusalem. The passage states that heathen adversaries came forward with offers to assist in the building, but these offers were rejected by Zerubbabel and his counselors who stated that they would rebuild the temple to Jehovah God of Israel on their own, as commanded by King Cyrus of Persia. This passage highlights the resistance the Jewish exiles faced in their efforts to rebuild the temple and the determination of Zerubbabel and his people to do so according to the command of God and King Cyrus. It also shows the importance placed on the rebuilding of the temple as a symbol of the restoration of the Jewish people and their worship of Jehovah and the resistance of their enemies to this restoration. It is also interesting to note that the adversaries here are not of Israelite origin but rather non-Israelite people who were living in the land of Israel and opposed the rebuilding of the temple. This opposition was likely motivated by fear of losing the power and control they had over the land.

When the offers of assistance from the enemies were rejected, they resorted to open opposition. The temple builders faced religious persecution during the reign of King Cyrus, and a smear campaign was conducted by writing letters to King Artaxerxes, falsely accusing the builders of sedition. As a result, an official ban was placed on temple-building work. The letter sent to Artaxerxes likely detailed these false accusations.

⁴ Then the people of the land weakened the hands of the people of Judah, and frightened them from building, ⁵ and hired counselors against them to frustrate their purpose all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.

⁶ And in the reign of Ahasuerus, in the beginning of his reign, they wrote an accusation against the inhabitants of Judah and Jerusalem.

The Enemies Send Letter to King Artaxerxes

⁷ And in the days of Artaxerxes, Bishlam, Mithredath, Tabeel, and the rest of their colleagues wrote to Artaxerxes king of Persia. The letter was written in Aramaic[8] and translated from Aramaic. ⁸ [9]Rehum the commander and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king as follows: ⁹ Rehum the commander, Shimshai the scribe, and the rest of their colleagues, the judges and the lesser governors, the officials, the secretaries, the men of Erech, the Babylonians, the men of Susa, that is, the Elamites, ¹⁰ and the rest of the nations which the great and honorable Osnappar deported and settled in the city of Samaria, and in the rest of the region Beyond the River.[10] And now ¹¹ this is the copy of the letter which they sent to him: “To King Artaxerxes: Your servants, the men in the region Beyond the River, and now ¹² let it be known to the king that the Jews who came up from you have come to us at Jerusalem; they are rebuilding the rebellious and evil city and are finishing the walls and repairing the foundations. ¹³ Now be it known to the king that if this city is rebuilt and the walls finished, they will not pay tribute, custom, or toll, and the royal revenue will be reduced. ¹⁴ Now because we eat the salt of the palace and it is not fitting for us to witness the king’s dishonor, therefore we send and inform the king, ¹⁵ in order that search may be made in the book of the records of your fathers. You will find in the book of the records and learn that this city is a rebellious city, hurtful to kings and provinces, and that sedition was stirred up in it from ancient times. That is why this city was laid waste. ¹⁶ We make known to the king that if this city is rebuilt and its walls finished, you will have no share of the region Beyond the River.”

Artaxerxes’ Orders the Work to Cease

¹⁷ Then the king sent an answer to Rehum the commander, to Shimshai the scribe, and to the rest of their colleagues who live in Samaria and in the rest of the region beyond the River: “Peace. And now, ¹⁸ the letter that you sent to us has been plainly read before me. ¹⁹ And I issued a decree, and search has been made, and it has been found that this city from of old has risen against kings, and that rebellion and sedition have been made in it. ²⁰ And mighty kings have been over Jerusalem, who ruled over the whole region Beyond the River, to whom tribute, custom, and toll were paid. ²¹ Therefore make a decree that these men be made to cease, and that this city be not rebuilt, until a decree is made by me. ²² And take care not to be slack in this matter. Why should damage grow to the hurt of the king?”

Temple Construction Stopped

²³ Then, when the copy of King Artaxerxes’ letter was read before Rehum and Shimshai the scribe and their colleagues, they went in haste to Jerusalem to the Jews, and made them cease by force and power. ²⁴ Then the work on the house of God that is in Jerusalem stopped, and it ceased until the second year of the reign of Darius king of Persia.—Ezra. 4:4-24, Updated American Standard Version.

COMMENTARY: Ezra 4:4-24 describes the various forms of opposition that the Jewish exiles faced in their efforts to rebuild the temple in Jerusalem. The passage states that the adversaries of the Jews wrote letters to King Artaxerxes, falsely accusing the builders of sedition and requesting that he put a stop to the rebuilding of the temple. As a result, an official ban was placed on the temple-building work. This passage demonstrates the intense opposition that the Jewish exiles faced in their efforts to rebuild the temple. The adversaries were not only trying to stop the rebuilding physically but also using political means to achieve their goal. It also shows the persistence of the Jewish exiles, who continued to work on the temple despite the ban and the false accusations. It also highlights the importance of the temple for the Jewish people as a center of worship and a symbol of their identity and connection to their God. The adversaries knew this, and their opposition was likely motivated by a desire to maintain their own power and control over the land, as well as to prevent the restoration of Jewish worship and identity. Additionally, it’s important to note that the adversaries here are not necessarily Babylonians but rather the local people who lived in the land of Israel and opposed the rebuilding of the temple. This opposition, as well as the false accusations, are likely motivated by fear of losing the power and control they had over the land and the people.

After about 16 years of inactivity, the prophets Haggai and Zechariah were brought forth by Jehovah God to motivate Zerubbabel and the builders of the temple to recommence their work. The powerful and motivating words of the prophets ignited a passion within Zerubbabel, allowing him to overcome apathy and proceed with the construction of the temple despite the official ban. However, the opponents of the project continued to protest to King Darius II and wrote letters accusing the builders of sedition. Nevertheless, the builders stood strong in their faith and argued that the legality of their work was supported by the original decree of King Cyrus, pointing out that the laws of the Medes and Persians cannot be altered. King Darius subsequently ordered a search of the state archives, and the decree of Cyrus was discovered. In response, King Darius sent a message to the opponents of the project.

⁷ Let the work on this house of God alone. Let the governor of the Jews and the elders of the Jews rebuild this house of God on its site. ⁸ Moreover, I am making a decree as to what you shall do to these elders of the Jews for the building of this house of God: From the royal treasury, from the tax of the region Beyond the River, the expenses are to be promptly given to these men to continue without interruption. ⁹ And whatever is needed, young bulls as well as rams and lambs for the burnt offerings to the God of heaven, wheat, salt, wine, and oil, just as the priests who are in Jerusalem say, is to be given them continually day by day without fail, ¹⁰ that they may offer pleasing sacrifices to the God of heaven and pray for the life of the king and his sons. ¹¹ Also, I have made a decree, that whosoever shall alter this word, let a beam be pulled out from his house, and he shall be impaled on it; and let his house be made a dunghill[15] for this. ¹² May the God who has caused his name to dwell there overthrow any king or people who shall put out a hand to alter this, or to destroy this house of God that is in Jerusalem. I Darius have made a decree; let it be done with all diligence.”—Ezra. 6:7-12, Updated American Standard Version.

COMMENTARY Ezra 6:7-12 describes the final stages of the rebuilding of the temple in Jerusalem, including the completion of the temple and the celebration of the feast of dedication. The passage states that the temple was completed and dedicated according to the commandment of King Darius and the commandment of God and that the Jewish exiles celebrated the feast of dedication with great joy and offerings. This passage is significant because it demonstrates the fulfillment of the prophecy given by the prophet Haggai that the temple would be rebuilt and the glory of the latter temple would be greater than the former. It also shows the importance of the temple as a symbol of the restoration of the Jewish people and their worship of Jehovah. Additionally, it is worth noting that the completion of the temple was only possible due to the support and encouragement of the Persian kings, particularly King Darius, who not only allowed the rebuilding but also supported it by providing the necessary materials. This shows the religious tolerance of the Persian Empire towards the Jewish people and the importance they placed on the worship of different gods. Furthermore, it highlights the importance of the feast of dedication, which was a celebration of the completion of the temple and the restoration of the Jewish worship and identity. The celebration was marked by great joy and offerings, which shows the significance of the temple and the worship of God for the Jewish people.

With the legal victory and material support, Zerubbabel and his builders were able to successfully complete the rebuilding of the temple in the next four years. The account states: 

¹⁴ And the elders of the Jews built and prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. They finished building according to the command of the God of Israel and by decree of Cyrus and Darius and Artaxerxes king of Persia. ¹⁵ And this house was finished on the third day of the month of Adar, in the sixth year of the reign of Darius the king.—Ezra. 6:14-15, Updated American Standard Version.

Historical and Cultural Context

The historical and cultural context of the events described in Ezra is the period of the Babylonian exile and the return of the Jewish people to their homeland. The Babylonians conquered the kingdom of Judah and took many of the people, including the elite and skilled workers, into exile in Babylon. The Babylonian exile lasted for 70 years, as prophesied by Jeremiah.

During this time, the temple in Jerusalem, which was the center of Jewish worship and identity, was destroyed, and the land was left desolate. However, the Babylonian Empire was eventually conquered by the Persian Empire, and King Cyrus of Persia issued a decree allowing the Jewish exiles to return to their homeland and rebuild the temple. This was seen as a fulfillment of the prophecy given by Isaiah that Jehovah would “stir up the spirit of a ruler” to rebuild Jerusalem.

The rebuilding of the temple was a significant event for the Jewish people as it symbolized the restoration of their worship and identity. The temple was not only a religious center but also a cultural one, and its rebuilding was a symbol of the rebuilding of the Jewish society as well. The Jewish exiles faced opposition from the local people and had to overcome various obstacles, such as false accusations and official bans, to complete the rebuilding of the temple.

Throughout the book of Ezra, the prophetic words of Haggai and Zechariah were important in encouraging and motivating the Jewish exiles to continue the rebuilding of the temple. The book also highlights the role of the Persian kings, particularly King Cyrus, King Darius, and King Artaxerxes in allowing and supporting the rebuilding of the temple, which demonstrates the religious tolerance of the Persian Empire towards the Jewish people.

In conclusion, the historical and cultural context of the book of Ezra is the period of the Babylonian exile and the return of the Jewish people to their homeland, and the rebuilding of the temple in Jerusalem as a symbol of the restoration of the Jewish worship and identity. The book highlights the role of prophecy, the determination of the Jewish exiles, and the support of the Persian kings in this process.

Prophecy

Zerubbabel is considered a type of Christ Jesus who builds the spiritual temple on heavenly Mount Zion. The words of the prophets Haggai and Zechariah to Zerubbabel are even more applicable to Christ Jesus.

⁶ Then he said to me, “This is the word of Jehovah to Zerubbabel: Not by might, nor by power, but by my Spirit, says Jehovah of armies. ⁷ Who are you, O great mountain? Before Zerubbabel you shall become a plain. And he shall bring forth the top stone with shouts of ‘Grace, grace to it!’” ²⁰ The word of Jehovah came a second time to Haggai on the twenty-fourth day of the month, ²¹ “Speak to Zerubbabel governor of Judah, saying, ‘I am going to shake the heavens and the earth. ²² and to overthrow the throne of kingdoms. I am about to destroy the strength of the kingdoms of the nations and overthrow the chariots and their riders, and the horses and their riders shall go down, every one by the sword of his brother. ²³ On that day, declares Jehovah of armies,^[15] I will take you, O Zerubbabel my servant, the son of Shealtiel, declares Jehovah, and make you like a signet ring, for I have chosen you, declares Jehovah of armies.”^[16]—Zechariah 4:6-7; Haggai 2:20-23, Updated American Standard Version.

COMMENTARY: Zechariah 4:6-7 is a prophecy given by the prophet Zechariah in which he encourages Zerubbabel, the governor of Judah and a descendant of King David, to continue the rebuilding of the temple in Jerusalem. The passage states that Zerubbabel will finish the rebuilding of the temple not by might or power but by the Spirit of Jehovah. It also states that Jehovah will be with Zerubbabel and that he will bring the temple to completion.

This passage is significant because it provides encouragement and assurance to Zerubbabel and the Jewish exiles that the rebuilding of the temple will be accomplished by the power of Jehovah and not by their own might or power. It emphasizes the importance of the temple as a symbol of the restoration of the Jewish people and their worship of Jehovah and that Jehovah is with them in this endeavor.

Additionally, this passage provides a message of hope and reassurance that Jehovah is in control of the rebuilding of the temple and that it will be completed. It also serves as a reminder that the rebuilding of the temple is not just a physical task but also a spiritual one and that it will be accomplished by the power of Jehovah’s Spirit.

Furthermore, it is important to note that Zechariah 4:6-7 is not just a message for the historical context of the rebuilding of the temple but also for the spiritual context of the rebuilding of the spiritual temple, which is the community of the believers and the body of Christ. The verse reminds us that God’s work is not accomplished by human power but by His Spirit, and He is with us in all our endeavors.

COMMENTARY: Haggai 2:20-23 is a prophecy given by the prophet Haggai in which he speaks of the coming of the “desire of all nations” and the glory of the latter temple. The passage states that the “desire of all nations” will come and that the latter temple will be more glorious than the former. It also states that the silver and gold will be brought into the temple as an offering to Jehovah and that the glory of Jehovah will fill the temple.

This passage is significant because it provides a prophecy of the coming of the “desire of all nations” which is believed by many scholars to be a reference to the coming of the Messiah. It also emphasizes the importance of the temple as a symbol of the restoration of the Jewish people and their worship of Jehovah and that the glory of the latter temple will be greater than the former.

Additionally, it serves as a reminder that the rebuilding of the temple is not just a physical task but also a spiritual one and that the glory of Jehovah will fill the temple. The passage also highlights the importance of offering silver and gold to Jehovah as a symbol of devotion and faith.

Furthermore, it is worth noting that the prophecy of the coming of the “desire of all nations” is not only a message for the historical context of the rebuilding of the temple but also for the spiritual context of the rebuilding of the spiritual temple, which is the community of the believers and the body of Christ. The verse reminds us that the coming of the Messiah is the ultimate desire of all nations and that the glory of the spiritual temple will be greater than the former, as Jehovah will fill it with His glory.

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