By the seventh month
The seventh month in the Hebrew calendar is Tishri, which corresponds to September-October in the Gregorian calendar. This month is significant in the Jewish religious calendar, as it includes important festivals such as the Feast of Trumpets (Rosh Hashanah), the Day of Atonement (Yom Kippur), and the Feast of Tabernacles (Sukkot). These festivals are times of spiritual renewal and reflection, which may have motivated the Israelites to gather in Jerusalem.

the Israelites had settled in their towns
After the Babylonian exile, the Israelites returned to their ancestral lands, as decreed by King Cyrus of Persia. This return fulfilled the prophecy of Jeremiah (Jeremiah 29:10) regarding the end of the 70-year exile. Settling in their towns indicates a restoration of their national identity and a return to normalcy, as they reclaimed their heritage and land.

and the people assembled as one man in Jerusalem
The phrase "as one man" signifies unity and collective purpose among the Israelites. This unity was crucial for the rebuilding of the temple and the re-establishment of religious practices. Jerusalem, the spiritual and political center of Israel, was the logical gathering place for such a significant event. This assembly prefigures the unity of believers in Christ, as seen in the New Testament (Acts 2:1), where the early church gathered in one accord.

Then Jeshua son of Jozadak and his fellow priests
Jeshua, also known as Joshua, was the high priest during the time of the return from Babylonian exile. His lineage as the son of Jozadak places him in the priestly line of Aaron, emphasizing the continuity of the priesthood despite the exile. The mention of "his fellow priests" indicates a collective effort in re-establishing worship practices, highlighting the importance of community and shared responsibility in spiritual leadership.

along with Zerubbabel son of Shealtiel and his associates
Zerubbabel, a descendant of King David, played a crucial role in the restoration of Jerusalem and the temple. His leadership, alongside Jeshua, symbolizes the collaboration between the priestly and royal lines, foreshadowing the ultimate union of these roles in Jesus Christ, who is both King and High Priest. Zerubbabel's associates likely included other leaders and elders who supported the rebuilding efforts, reflecting the communal nature of the restoration work.

began to build the altar of the God of Israel
The altar was central to Israelite worship, serving as the place for sacrifices and offerings to God. Its construction marked the re-establishment of the sacrificial system, which was essential for atonement and maintaining the covenant relationship with God. The focus on the "God of Israel" underscores the returnees' commitment to their ancestral faith and identity, despite the influence of surrounding nations.

to sacrifice burnt offerings on it
Burnt offerings were a key component of Old Testament worship, symbolizing complete devotion and atonement for sin. The act of offering sacrifices upon the altar demonstrated obedience to God's commands and a desire to restore proper worship. This practice pointed forward to the ultimate sacrifice of Jesus Christ, who offered Himself as the perfect atonement for sin.

as it is written in the Law of Moses the man of God
The reference to the Law of Moses highlights the returnees' adherence to the Torah, which provided the guidelines for worship and sacrifices. Moses, as the mediator of the covenant, is acknowledged as "the man of God," emphasizing his role in delivering God's commandments to Israel. This phrase underscores the importance of Scripture as the foundation for worship and religious practice, pointing to the continuity of God's revelation from Moses to the time of the restoration.

They set up the altar on its foundation
The rebuilding of the altar signifies the restoration of worship and the reestablishment of the covenant relationship with God. The altar's foundation likely refers to the original site of the altar in Solomon's Temple, emphasizing continuity with past worship practices. This act of setting up the altar first, even before the temple itself, highlights the centrality of sacrificial worship in Israel's relationship with God. The altar is a type of Christ, who is the ultimate sacrifice and mediator between God and humanity.

and sacrificed burnt offerings on it to the LORD—
Burnt offerings were a key component of Israelite worship, symbolizing atonement and dedication to God. The act of offering sacrifices demonstrates obedience to the Mosaic Law and a desire to seek God's favor and forgiveness. This practice connects to the sacrificial system outlined in Leviticus, which foreshadows the ultimate sacrifice of Jesus Christ, who fulfills the law and provides atonement for sin.

both the morning and evening burnt offerings—
The morning and evening sacrifices, also known as the Tamid offerings, were a daily ritual commanded in Exodus 29:38-42. These offerings represent continual devotion and reliance on God, serving as a reminder of His constant presence and provision. The regularity of these sacrifices underscores the importance of maintaining a consistent relationship with God, paralleling the Christian practice of daily prayer and devotion.

even though they feared the people of the land.
The fear of the surrounding peoples reflects the political and social tensions faced by the returning exiles. These groups, possibly including Samaritans and other local inhabitants, may have been hostile to the rebuilding efforts. Despite this fear, the Israelites prioritized their worship and obedience to God, demonstrating faith and courage. This situation mirrors the challenges faced by believers who must remain faithful amidst opposition, echoing Jesus' teaching in Matthew 10:28 about fearing God rather than man.

They also celebrated the Feast of Tabernacles
The Feast of Tabernacles, also known as Sukkot, is one of the three major Jewish festivals, commemorating the Israelites' 40 years of wandering in the desert and living in temporary shelters. This celebration is significant as it reflects obedience to God's commands found in Leviticus 23:33-43. It is a time of joy and thanksgiving for the harvest, symbolizing God's provision and protection. The feast also points forward to the messianic age, as seen in Zechariah 14:16-19, where all nations will celebrate it in the future kingdom.

in accordance with what is written
This phrase underscores the importance of adhering to the Scriptures, specifically the Torah, which contains the laws and instructions given by God to Moses. The Israelites' commitment to follow the written law highlights their desire to restore proper worship and align themselves with God's covenant. This obedience is a recurring theme in the post-exilic period, as seen in Nehemiah 8:14-18, where the people rediscover and observe the Feast of Tabernacles after reading the Law.

and they offered burnt offerings daily
Burnt offerings were a central aspect of Old Testament worship, symbolizing atonement and dedication to God. These offerings, described in Leviticus 1, were completely consumed by fire, representing the worshiper's total surrender to God. The daily offerings reflect a continuous act of worship and devotion, emphasizing the need for regular communion with God. This practice is a precursor to the ultimate sacrifice of Jesus Christ, who offered Himself once for all (Hebrews 10:10).

based on the number prescribed for each day
The specific number of offerings for each day is detailed in Numbers 29:12-38, which outlines the sacrifices required during the Feast of Tabernacles. This meticulous adherence to the prescribed offerings demonstrates the Israelites' commitment to follow God's instructions precisely. It also highlights the structured and ordered nature of worship in the Old Testament, which foreshadows the order and peace found in Christ's kingdom. The precision in these offerings points to the fulfillment of the law in Jesus, who perfectly met all its requirements (Matthew 5:17).

After that, they presented the regular burnt offerings
The phrase "after that" indicates a sequence of events following the completion of the altar's construction in Ezra 3:3. The "regular burnt offerings" refer to the daily sacrifices commanded in the Law of Moses (Exodus 29:38-42). These offerings were a central part of Israelite worship, symbolizing atonement and dedication to God. The reestablishment of these offerings signifies a return to covenant faithfulness and the restoration of worship practices after the Babylonian exile.

and those for New Moons
The New Moon offerings were part of the monthly religious observances (Numbers 28:11-15). The New Moon marked the beginning of the Hebrew month and was a time for special sacrifices and worship. This practice highlights the Israelites' commitment to observing God's appointed times and maintaining a rhythm of worship that acknowledges God's sovereignty over time.

and for all the appointed sacred feasts of the LORD
The "appointed sacred feasts" include Passover, Pentecost, and the Feast of Tabernacles, among others (Leviticus 23). These feasts were times of communal gathering, remembrance, and celebration of God's deliverance and provision. By observing these feasts, the Israelites reaffirmed their identity as God's chosen people and their reliance on His promises.

as well as all the freewill offerings brought to the LORD
Freewill offerings were voluntary sacrifices given out of gratitude and devotion (Leviticus 22:18-23). Unlike the mandatory offerings, these were expressions of personal worship and thanksgiving. The inclusion of freewill offerings indicates a heartfelt response to God's grace and a desire to honor Him beyond the required rituals. This reflects the principle that true worship involves both obedience and a willing heart.

On the first day of the seventh month
The seventh month in the Hebrew calendar is Tishri, which is significant for several Jewish festivals, including the Feast of Trumpets (Rosh Hashanah), the Day of Atonement (Yom Kippur), and the Feast of Tabernacles (Sukkot). This timing underscores the importance of reestablishing worship and aligns with the agricultural cycle, marking a new year and a time of renewal. The first day of Tishri is traditionally associated with the blowing of trumpets, symbolizing a call to repentance and a reminder of God's sovereignty.

the Israelites began to offer burnt offerings to the LORD
Burnt offerings were a central aspect of Israelite worship, symbolizing atonement and dedication to God. These offerings were entirely consumed by fire, representing the worshiper's total surrender to God. The act of offering burnt offerings before the temple's foundation was laid highlights the priority of worship and obedience to God over physical structures. It reflects the Israelites' desire to restore their covenant relationship with God, as seen in Leviticus 1, where the regulations for burnt offerings are detailed.

although the foundation of the temple of the LORD had not been laid
The absence of the temple's foundation indicates the Israelites' commitment to reestablishing worship despite incomplete physical infrastructure. This act of faith and devotion is reminiscent of the patriarchs, such as Abraham, who built altars and worshiped God without a permanent temple (Genesis 12:7-8). It also foreshadows the New Testament understanding that worship is not confined to a specific location, as Jesus explained to the Samaritan woman in John 4:21-24. The emphasis is on the heart and spirit of worship rather than the physical setting.

They gave money to the masons and carpenters
This phrase highlights the practical steps taken by the Israelites to rebuild the temple. Masons and carpenters were skilled laborers essential for construction, indicating the organized and intentional approach to the temple's restoration. This reflects the importance of craftsmanship in biblical times, as seen in the construction of Solomon's Temple (1 Kings 5:17-18).

and food and drink and oil to the people of Sidon and Tyre
Sidon and Tyre were prominent Phoenician cities known for their trade and skilled labor, particularly in timber. Providing food, drink, and oil as payment or barter reflects the economic practices of the time, where goods were often exchanged for services. This also shows the cooperation between Israel and its neighbors, similar to the alliance during Solomon's reign (1 Kings 5:1-12).

to bring cedar logs from Lebanon to Joppa by sea
Cedar logs from Lebanon were highly prized for their quality and durability, used in the construction of both Solomon's Temple and the Second Temple. The transportation of these logs by sea to Joppa, a major port city, underscores the logistical efforts involved in the temple's reconstruction. This mirrors the earlier procurement of materials for Solomon's Temple (2 Chronicles 2:16).

as authorized by Cyrus king of Persia
Cyrus's decree allowed the Jews to return to Jerusalem and rebuild the temple, fulfilling the prophecy of Isaiah (Isaiah 44:28) and demonstrating God's sovereignty over nations. Cyrus is seen as a type of Christ, a deliverer who enables the restoration of worship. His authorization reflects the political and divine support for the rebuilding efforts, as recorded in Ezra 1:1-4.

In the second month of the second year after they had arrived at the house of God in Jerusalem
The second month, Iyar, corresponds to April-May in the modern calendar. This timing is significant as it mirrors the commencement of Solomon's Temple construction (1 Kings 6:1). The "second year" indicates a period of preparation and settling after the return from Babylonian exile. The "house of God" refers to the site of the former Temple, emphasizing the continuity of worship and the restoration of Israel's spiritual center.

Zerubbabel son of Shealtiel, Jeshua son of Jozadak
Zerubbabel, a descendant of David, represents the royal line and political leadership, while Jeshua, a high priest, represents the spiritual leadership. Their partnership symbolizes the unity of kingly and priestly roles, foreshadowing the Messianic expectation of a priest-king (Zechariah 6:12-13). Zerubbabel's leadership is crucial as he is a type of Christ, leading the people in restoration and renewal.

and the rest of their associates including the priests, the Levites, and all who had returned to Jerusalem from the captivity
This phrase highlights the collective effort of the returned exiles, emphasizing community and shared responsibility in rebuilding the Temple. The inclusion of priests and Levites underscores the restoration of proper worship and religious order. The return from captivity fulfills prophecies such as Jeremiah 29:10, demonstrating God's faithfulness to His covenant people.

began the work
The commencement of work marks a pivotal moment of renewal and hope for the Jewish people. It signifies a new beginning and the re-establishment of their identity centered around the worship of Yahweh. This act of rebuilding is a physical manifestation of spiritual revival and obedience to God's commands.

They appointed Levites twenty years of age or older to supervise the construction of the house of the LORD
The Levites' role in supervising construction reflects their responsibility for the Temple and its services (Numbers 8:24-26). The age requirement ensures maturity and experience, aligning with David's organization of Temple duties (1 Chronicles 23:24). This supervision ensures that the work is conducted according to divine standards, maintaining the sanctity of the Temple as the dwelling place of God.

So Jeshua and his sons and brothers
Jeshua, also known as Joshua, was a high priest who played a significant role in the rebuilding of the temple after the Babylonian exile. His leadership was crucial in re-establishing the religious practices of the Israelites. The mention of his sons and brothers indicates a family commitment to the work of God, emphasizing the importance of familial unity in spiritual endeavors.

Kadmiel and his sons (descendants of Yehudah)
Kadmiel is noted as a leader among the Levites, and his inclusion here highlights the involvement of the Levites in the temple's reconstruction. The reference to the descendants of Yehudah (Judah) connects this work to the tribe of Judah, from which King David and ultimately Jesus Christ descended, underscoring the messianic lineage and the fulfillment of God's promises through Judah.

and the sons of Henadad and their sons and brothers
The sons of Henadad are another group of Levites involved in the temple's rebuilding. This highlights the collaborative effort among different Levitical families, showing the collective responsibility in restoring worship practices. The mention of their sons and brothers again emphasizes the importance of family and community in religious service.

—all Levites—
The Levites were the tribe set apart for religious duties, and their involvement in supervising the temple's construction was essential. This underscores the continuity of God's covenant with the Levites, as they were responsible for maintaining the spiritual life of Israel. Their role here is a reminder of the importance of dedicated service to God.

joined together to supervise those working on the house of God.
The phrase "joined together" indicates unity and cooperation among the Levites, which was crucial for the successful completion of the temple. The "house of God" refers to the temple, a central place of worship and sacrifice for the Israelites. This rebuilding effort fulfilled prophecies about the restoration of Jerusalem and the temple, as seen in books like Isaiah and Jeremiah. The temple itself is a type of Christ, symbolizing God's presence among His people, and foreshadowing the ultimate temple, Jesus Christ, who would dwell among humanity.

When the builders had laid the foundation of the temple of the LORD
This phrase marks a significant moment in the history of Israel, as the foundation of the Second Temple is laid. The original temple, built by Solomon, was destroyed by the Babylonians in 586 BC. The laying of the foundation signifies the beginning of the restoration of worship and the community's return to their covenant relationship with God. This event fulfills the prophecy of Jeremiah 29:10, where God promises to bring His people back after 70 years of exile.

the priests in their apparel with trumpets
The priests' apparel was significant, as it was designed according to the instructions given in the Law of Moses (Exodus 28). Their garments symbolized purity and dedication to God. The use of trumpets is rooted in Numbers 10:1-10, where trumpets were used for calling the assembly and directing the movement of the camps, as well as for celebrations and offerings. The presence of the priests and trumpets underscores the sacredness of the occasion and the continuity of worship practices.

and the Levites (the sons of Asaph) with cymbals
The Levites were a tribe set apart for religious duties, and the sons of Asaph were a specific group within the Levites known for their musical talents (1 Chronicles 25:1-2). Asaph himself was a prominent musician during the time of David. The use of cymbals, along with other instruments, was part of the worship tradition established by David (1 Chronicles 15:16). This highlights the importance of music in worship and the continuation of Davidic traditions.

took their positions to praise the LORD
This phrase indicates an organized and intentional act of worship. The Levites and priests took specific positions, suggesting a structured liturgical practice. This organized worship reflects the order and reverence due to God, as seen in 1 Chronicles 23-25, where David organized the Levites for temple service. It emphasizes the importance of preparation and dedication in worship.

as David king of Israel had prescribed
David's influence on Israel's worship practices was profound. He established many of the musical and liturgical traditions that continued into the Second Temple period. This reference to David underscores the continuity of worship practices from the united monarchy to the post-exilic community. It also points to the Davidic covenant (2 Samuel 7), which promised an everlasting kingdom, ultimately fulfilled in Jesus Christ, the Son of David.

And they sang responsively with praise and thanksgiving to the LORD:
This phrase highlights the communal and participatory nature of worship in ancient Israel. Responsive singing was a common practice, as seen in other parts of the Old Testament, such as in the Psalms (e.g., Psalm 136). This method of worship emphasizes unity and collective expression of faith. The act of praising and giving thanks to the LORD reflects the Israelites' acknowledgment of God's sovereignty and faithfulness, especially significant as they return from exile and begin rebuilding the temple.

“For He is good; for His loving devotion to Israel endures forever.”
This declaration is a recurring theme in the Hebrew Scriptures, notably in the Psalms (e.g., Psalm 100:5, Psalm 136:1). It underscores God's unchanging nature and His covenantal faithfulness to Israel. The phrase "loving devotion" translates the Hebrew word "chesed," which conveys steadfast love, mercy, and loyalty. This assurance of God's enduring love was crucial for the Israelites as they faced the daunting task of rebuilding their nation and religious life after the Babylonian exile.

Then all the people gave a great shout of praise to the LORD,
The collective shout signifies a spontaneous and overwhelming expression of joy and gratitude. This moment mirrors other biblical instances where God's people respond with a loud shout, such as the fall of Jericho (Joshua 6:20). It symbolizes victory, divine intervention, and the fulfillment of God's promises. The communal aspect of this shout also reflects the unity and shared purpose among the Israelites during this pivotal moment in their history.

because the foundation of the house of the LORD had been laid.
Laying the foundation of the temple was a significant milestone for the returning exiles, marking the restoration of their religious and cultural identity. The temple was central to Israelite worship and symbolized God's presence among His people. This event fulfilled prophecies about the return from exile and the rebuilding of the temple (e.g., Isaiah 44:28, Haggai 2:9). It also foreshadows the coming of Jesus Christ, who referred to Himself as the true temple (John 2:19-21), indicating the ultimate fulfillment of God's presence with His people.

But many of the older priests, Levites, and family heads who had seen the first temple
This phrase highlights the generational divide among the Israelites returning from Babylonian exile. The older priests, Levites, and family heads had witnessed Solomon's Temple, a magnificent structure built around 957 BC, which was destroyed by the Babylonians in 586 BC. Their memories of the grandeur of the first temple contrast sharply with the modest beginnings of the second temple's foundation. This reflects the historical context of the Jewish exile and return, emphasizing the loss and longing for the past glory of Israel. The mention of priests and Levites underscores the importance of religious leadership and continuity in Jewish worship practices.

wept loudly when they saw the foundation of this temple
The emotional response of weeping loudly indicates a deep sense of loss and disappointment. The foundation of the second temple, laid around 536 BC, was a significant event, yet it paled in comparison to the splendor of Solomon's Temple. This reaction can be seen as a fulfillment of Haggai 2:3, where the prophet questions who among them remembers the former glory and how they perceive the current state. The weeping also signifies a mourning for the past and a recognition of the consequences of Israel's disobedience that led to the exile.

Still, many others shouted joyfully
In contrast to the weeping, the joyful shouting represents hope and renewal. The younger generation and those who had not seen the first temple were filled with excitement and anticipation for the restoration of worship and community life in Jerusalem. This joy can be connected to the prophecies of restoration found in Isaiah 44:28 and Jeremiah 29:10-14, which speak of the return from exile and the rebuilding of the temple. The mixed reactions highlight the complexity of human emotions in the face of change and the fulfillment of God's promises. The joy also prefigures the ultimate restoration and fulfillment found in Jesus Christ, who is seen as the true temple and the cornerstone of faith (John 2:19-21, Ephesians 2:20-22).

The people could not distinguish the shouts of joy from the sound of weeping
This phrase captures the emotional complexity of the moment. The Israelites had returned from Babylonian exile and were laying the foundation of the Second Temple. The shouts of joy likely came from the younger generation who had not seen the First Temple and were excited about the new beginning. In contrast, the weeping was from the older generation who remembered the splendor of Solomon's Temple and mourned its loss. This duality reflects the tension between hope for the future and sorrow for the past. The inability to distinguish between joy and weeping symbolizes the mixed emotions of restoration and loss, a theme echoed in Haggai 2:3, where the prophet asks who among them remembers the former glory of the Temple.

because the people were making so much noise
The noise signifies the collective emotional outpouring of the community. This was a significant event in Israel's history, marking the physical and spiritual renewal of the nation. The noise also underscores the communal nature of worship and the importance of the Temple as a central place for the Israelites. The rebuilding of the Temple was not just a construction project but a re-establishment of their identity as God's chosen people. This moment can be seen as a fulfillment of prophecies like those in Jeremiah 29:10-14, where God promises to bring His people back from captivity.

And the sound was heard from afar
The sound reaching afar indicates the magnitude of the event and its impact beyond the immediate vicinity. It suggests that the restoration of the Temple was not only significant for the Israelites but also a testimony to surrounding nations. This echoes the idea that Israel was to be a light to the nations, as seen in Isaiah 49:6. The far-reaching sound can also be seen as a type of the proclamation of the Gospel, which would later spread from Jerusalem to the ends of the earth, as described in Acts 1:8. The rebuilding of the Temple foreshadows the coming of Jesus Christ, who would become the ultimate Temple, the meeting place between God and humanity.