Temple Rebuilding Resumes
Later, the prophets Haggai and Zechariah son of IddoThis phrase introduces two significant prophets during the post-exilic period. Haggai and Zechariah were contemporaries who played crucial roles in encouraging the Jewish people to rebuild the temple in Jerusalem after their return from Babylonian exile. Haggai's ministry is dated to around 520 BC, and his messages are recorded in the Book of Haggai. Zechariah, identified as the son of Iddo, is known for his apocalyptic visions and messianic prophecies, which are detailed in the Book of Zechariah. Both prophets are part of the Twelve Minor Prophets in the Hebrew Bible. Their ministries were instrumental in reviving the spiritual and communal life of the Jewish people during a time of discouragement and opposition.
prophesied to the Jews in Judah and Jerusalem
The audience of Haggai and Zechariah's prophecies were the Jewish exiles who had returned to their homeland, specifically in the regions of Judah and Jerusalem. This geographical focus highlights the centrality of Jerusalem as the spiritual and political heart of the Jewish nation. The return from exile was a fulfillment of God's promise to restore His people, as seen in prophecies like those in Jeremiah 29:10-14. The rebuilding of the temple was a critical task, symbolizing the restoration of proper worship and the presence of God among His people. The prophets' messages were aimed at motivating the Jews to complete this divine mandate despite external opposition and internal apathy.
in the name of the God of Israel, who was over them
This phrase emphasizes the divine authority and backing behind the prophets' messages. Prophesying "in the name of the God of Israel" signifies that Haggai and Zechariah were not speaking on their own behalf but were delivering messages from Yahweh, the covenant God of Israel. This underscores the continuity of God's relationship with His people, even after the exile. The phrase "who was over them" reaffirms God's sovereignty and His protective oversight over the Jewish community. It also serves as a reminder of God's faithfulness to His promises and His ultimate control over the events of history, aligning with themes found throughout the Old Testament, such as in Isaiah 41:10 and Psalm 121:4.
Then Zerubbabel son of Shealtiel and Jeshua son of Jozadak rose upZerubbabel and Jeshua are key leaders in the post-exilic community of Israel. Zerubbabel, a descendant of King David, represents the royal line, while Jeshua, a high priest, represents the priestly line. Their leadership signifies the restoration of both the monarchy and the priesthood, essential elements of Israel's identity. The phrase "rose up" indicates a decisive action in response to the prophetic encouragement from Haggai and Zechariah, who urged the people to resume the temple's construction after a period of stagnation.
and began to rebuild the house of God in Jerusalem.
The rebuilding of the temple is central to the restoration of Jewish worship and identity. The temple, located in Jerusalem, is not only a physical structure but also a symbol of God's presence among His people. The work had been halted due to opposition and discouragement, but the renewed effort marks a significant step in re-establishing the covenant relationship with God. This rebuilding fulfills prophecies such as those in Isaiah and Jeremiah, which speak of the restoration of Jerusalem and the temple.
And the prophets of God were with them, helping them.
The presence of prophets like Haggai and Zechariah is crucial, as they provide divine guidance and encouragement. Their role underscores the importance of prophetic ministry in directing and motivating God's people. The prophets' support highlights the collaboration between spiritual and civic leaders in accomplishing God's purposes. This partnership reflects the biblical principle that God's work often involves both divine revelation and human responsibility. The prophets' involvement also points to the broader theme of God's faithfulness in fulfilling His promises through His chosen messengers.
At that timeThis phrase situates the events within a specific historical context. The time referred to is during the reign of King Darius of Persia, around 520 BC. This was a period when the Jewish exiles had returned to Jerusalem and were in the process of rebuilding the temple, which had been destroyed by the Babylonians in 586 BC.
Tattenai the governor of the region west of the Euphrates
Tattenai was a Persian official, likely appointed by King Darius, overseeing the province known as "Beyond the River," which included the land of Judah. His role as governor indicates the Persian Empire's administrative structure, which allowed local governance under the overarching control of the empire. This reflects the geopolitical landscape of the time, where the Persian Empire was vast and required local governors to manage different regions.
Shethar-bozenai, and their associates
Shethar-bozenai is mentioned alongside Tattenai, suggesting he was a subordinate or colleague in the administration. The mention of "their associates" implies a group of officials or advisors who were involved in the governance and oversight of the region. This highlights the bureaucratic nature of the Persian administration.
went to the Jews and asked
This action indicates a formal inquiry or investigation. The Jews, having returned from exile, were engaged in rebuilding efforts, which were of interest to the local authorities. The approach of Tattenai and his associates suggests a level of concern or suspicion about the activities of the Jews, possibly due to political or social implications.
“Who authorized you to rebuild this temple and restore this structure?”
The question posed by Tattenai and his associates is central to the narrative. It reflects the legal and political challenges faced by the Jews during the reconstruction. The inquiry about authorization points to the importance of imperial decrees in the Persian Empire. This question also connects to earlier decrees by Cyrus the Great, who initially allowed the Jews to return and rebuild (Ezra 1:1-4). The rebuilding of the temple is significant in biblical prophecy and typology, as the temple is a symbol of God's presence among His people and foreshadows the coming of Jesus Christ, who referred to His body as the temple (John 2:19-21).
They also asked,This phrase indicates an inquiry made by officials or adversaries of the Jewish people during the rebuilding of the temple in Jerusalem. The context is the return of the Jewish exiles from Babylon under the decree of King Cyrus, as recorded in
Ezra 1. The rebuilding efforts faced opposition from local inhabitants and officials, as seen in
Ezra 4, where adversaries sought to frustrate their plans. This questioning reflects ongoing scrutiny and challenges faced by the Jewish community.
“What are the names of the men
The request for names suggests an attempt to identify and possibly intimidate or hold accountable those leading the construction efforts. In ancient Near Eastern cultures, names held significant power and were often associated with authority and responsibility. This inquiry could be seen as a bureaucratic measure to report back to higher authorities, possibly to Darius, the reigning Persian king at the time.
who are constructing this building?”
The "building" refers to the second temple, a central place of worship for the Jewish people. The temple's reconstruction was crucial for restoring religious practices and national identity after the Babylonian exile. The emphasis on construction highlights the physical and spiritual rebuilding of the Jewish community. This effort fulfills prophecies such as those in Isaiah 44:28 and Jeremiah 29:10, which foretold the return and restoration of Jerusalem. The temple itself is a type of Christ, as it symbolizes God's presence among His people, foreshadowing Jesus as the ultimate temple (John 2:19-21).
But the eye of their God was on the elders of the JewsThis phrase emphasizes divine oversight and protection. The "eye of their God" suggests God's watchful care and providence over His people, a theme consistent throughout Scripture (e.g.,
Psalm 33:18,
Proverbs 15:3). The "elders of the Jews" refers to the leaders responsible for guiding the community in rebuilding the temple. This divine oversight reassures the faithful that God is actively involved in their endeavors, echoing His promises to Israel in passages like
Deuteronomy 11:12.
so that they were not stopped
Despite opposition from local adversaries, the rebuilding efforts continued. This phrase highlights God's intervention in ensuring the work progressed. Historically, the Jews faced significant resistance from surrounding peoples who were threatened by the re-establishment of Jerusalem (Ezra 4:1-5). The continuation of the work despite these challenges underscores the theme of divine sovereignty and protection.
until a report was sent to Darius
Darius I, the Persian king, reigned from 522-486 BC. The report sent to him was a formal complaint by the adversaries of the Jews, seeking to halt the construction. This reflects the bureaucratic processes of the Persian Empire, where local disputes were often escalated to the central authority. The mention of Darius connects this narrative to the broader historical context of the Persian period, during which the Jews were allowed to return and rebuild their temple (Ezra 1:1-4).
and written instructions about this matter were returned
The return of written instructions signifies the importance of royal decrees in the Persian administration. The Jews awaited a response that would determine the legality of their actions. This reflects the reliance on written documentation for governance and legal matters in the ancient Near East. The eventual favorable response from Darius (Ezra 6:1-12) can be seen as a fulfillment of God's promise to support His people, aligning with prophecies of restoration found in Isaiah and Jeremiah.
Tattenai’s Letter to Darius
This is the text of the letterThis phrase introduces a formal communication, a common practice in ancient Near Eastern governance. Letters were often used to report, request, or seek clarification from higher authorities. The use of written correspondence underscores the administrative structure and the importance of documentation in the Persian Empire.
that Tattenai the governor of the region west of the Euphrates
Tattenai was a Persian official, likely appointed by King Darius, overseeing the province known as "Beyond the River," which included Judah. His role as governor indicates a position of significant authority, responsible for maintaining order and ensuring the king's decrees were followed. The Euphrates River served as a major geographical boundary, marking the extent of his jurisdiction.
Shethar-bozenai, and their associates
Shethar-bozenai is mentioned alongside Tattenai, suggesting he held a position of influence, possibly as an advisor or co-official. The mention of "associates" implies a group of officials or administrators working under or with Tattenai, reflecting the bureaucratic nature of the Persian administration.
the officials in the region
This phrase highlights the structured governance system in place, with various officials responsible for different aspects of regional management. It suggests a network of authority and oversight, ensuring compliance with imperial policies and facilitating communication with the central government.
sent to King Darius
King Darius I, who reigned from 522-486 BC, was known for his administrative genius and efforts to consolidate the Persian Empire. The act of sending a letter to the king indicates the seriousness of the matter at hand, as well as the protocol of seeking royal approval or intervention in significant issues. This reflects the centralized power of the Persian monarchy and the importance of maintaining loyalty and order within the empire.
The report they sent him read as follows:This phrase introduces the content of a letter sent by regional officials to King Darius of Persia. The context is the rebuilding of the Jerusalem temple, which had been halted under previous Persian rulers. The officials, including Tattenai, the governor of the region beyond the River (Euphrates), are seeking clarification on whether the Jews have royal permission to continue their work. This reflects the bureaucratic processes of the Persian Empire, where communication with the central authority was crucial for governance.
To King Darius:
Darius I, also known as Darius the Great, reigned from 522 to 486 BC. He was known for consolidating and expanding the Persian Empire, as well as for his administrative reforms. His reign is significant in biblical history as it coincides with the return of the Jewish exiles and the rebuilding of the temple in Jerusalem. The mention of Darius highlights the historical context of the Persian Empire's influence over the Jewish people during this period.
All peace.
This greeting is a customary salutation in ancient Near Eastern correspondence, expressing a wish for the recipient's well-being and prosperity. It reflects the formal and respectful tone expected in communications with a monarch. The phrase "all peace" is similar to the Hebrew word "shalom," which encompasses peace, completeness, and welfare. This greeting sets a tone of diplomacy and respect, which is crucial in the context of seeking favor or clarification from a powerful ruler.
Let it be known to the kingThis phrase indicates the formal communication to the Persian king, likely Darius I, about the activities in Judah. It reflects the bureaucratic processes of the Persian Empire, where local governors and officials reported to the central authority. This communication underscores the importance of transparency and accountability in governance, a principle that can be seen throughout biblical narratives.
that we went into the province of Judah
The province of Judah was a small, semi-autonomous region within the vast Persian Empire. This area, once the heart of the united kingdom of Israel under David and Solomon, had been reduced to a province after the Babylonian exile. The return of the exiles and the rebuilding efforts were significant in re-establishing Jewish identity and worship practices.
to the house of the great God
The "house of the great God" refers to the temple in Jerusalem, which was central to Jewish worship and identity. The use of "great God" acknowledges the supremacy of Yahweh, even in a polytheistic context. This temple was originally built by Solomon, destroyed by the Babylonians, and now being rebuilt, fulfilling prophecies such as those in Isaiah and Jeremiah about the restoration of Israel.
The people are rebuilding it with large stones
The use of "large stones" indicates the significant effort and resources being invested in the temple's reconstruction. This mirrors the original construction under Solomon, which also used large, costly stones. The rebuilding signifies a return to the glory and strength of the past, symbolizing spiritual renewal and divine favor.
and placing timbers in the walls
Timbers were essential for the structural integrity of ancient buildings, often used for beams and supports. The mention of timbers recalls the cooperation with the Phoenicians during Solomon's time, who provided cedar from Lebanon. This detail highlights the continuity of tradition and the importance of skilled craftsmanship in sacred architecture.
This work is being carried out diligently
The diligence in rebuilding reflects the commitment and zeal of the Jewish people to restore their place of worship. This dedication can be seen as a response to prophetic encouragements from Haggai and Zechariah, who urged the people to prioritize the temple's reconstruction as a sign of their covenant faithfulness.
and is prospering in their hands
The prosperity of the work indicates divine blessing and approval. This success can be seen as a fulfillment of God's promises to restore His people and their worship. It also serves as a type of Christ, who is the ultimate temple, the meeting place between God and humanity, and whose work prospers in the redemption and restoration of His people.
So we questioned the eldersIn the context of
Ezra 5, the questioning of the elders refers to the leaders of the Jewish community who had returned from Babylonian exile to rebuild the temple in Jerusalem. The elders were responsible for guiding the community and overseeing the reconstruction efforts. This questioning likely reflects the political and social tensions of the time, as the surrounding peoples were concerned about the re-establishment of a strong Jewish presence in the region. The elders' role is reminiscent of the leadership seen in other parts of the Old Testament, such as the elders of Israel during the Exodus (
Exodus 3:16).
and asked, “Who authorized you
The question of authority is central to the narrative. The Persian Empire, under King Cyrus, had initially authorized the rebuilding of the temple (Ezra 1:1-4). However, subsequent opposition and changes in leadership led to confusion and challenges. This inquiry reflects the bureaucratic and legalistic nature of the Persian administration, which required official decrees for such significant undertakings. The question also highlights the importance of divine authority, as the Jews believed their mission was sanctioned by God Himself, as seen in the prophetic encouragement from Haggai and Zechariah (Haggai 1:1-15; Zechariah 1:1-6).
to rebuild this temple
The temple in question is the Second Temple, which was to replace Solomon's Temple destroyed by the Babylonians in 586 BC. The rebuilding of the temple was not just a physical reconstruction but a spiritual renewal for the Jewish people. It symbolized the restoration of their covenant relationship with God and the re-establishment of proper worship practices. The temple's significance is further underscored by its role in future prophecy, as seen in the visions of Ezekiel (Ezekiel 40-48) and its mention in the New Testament as a type of Christ, who referred to His body as the temple (John 2:19-21).
and restore this structure?”
The restoration of the temple structure was a monumental task, involving not only physical labor but also the re-establishment of religious practices and community identity. The term "restore" implies a return to a former state of glory and function, which was crucial for the Jewish people who had experienced exile and displacement. This restoration is a theme throughout the Bible, pointing to God's redemptive work in history and ultimately fulfilled in Jesus Christ, who restores humanity's broken relationship with God (2 Corinthians 5:18-19). The physical restoration of the temple also prefigures the spiritual restoration brought about by Christ's atoning work.
We also asked for their namesIn the context of
Ezra 5, the Jewish exiles had returned to Jerusalem and were rebuilding the temple. The local authorities, including Tattenai, the governor of the region, questioned their authority to rebuild. Asking for names was a common practice in ancient times to establish accountability and ensure that those involved had legitimate authority. This reflects the bureaucratic nature of the Persian Empire, which required detailed records and reports.
so that we could write down the names of their leaders
The emphasis on leaders highlights the importance of leadership in the restoration of the temple. The leaders of the Jewish community, such as Zerubbabel and Jeshua, were pivotal in guiding the people and ensuring the work continued despite opposition. This mirrors the biblical theme of God raising leaders to fulfill His purposes, as seen with Moses, Joshua, and David. The act of writing down names also signifies the importance of record-keeping in maintaining order and accountability.
for your information
This phrase indicates that the inquiry was intended to be reported back to higher authorities, likely King Darius. It underscores the hierarchical structure of the Persian administration, where local governors were responsible for reporting activities within their regions. This reflects the broader biblical theme of submission to governing authorities, as seen in Romans 13:1-7, where believers are encouraged to respect and obey governmental structures.
And this is the answer they returned:This phrase introduces the response given by the Jewish leaders to the Persian officials questioning their authority to rebuild the temple. It reflects the Jews' confidence and clarity in their mission, rooted in divine authority rather than merely human permission.
We are servants of the God of heaven and earth:
This declaration emphasizes their allegiance to the one true God, who is sovereign over all creation. It contrasts with the polytheistic beliefs of surrounding nations and underscores the monotheistic faith of Israel. This phrase also highlights their identity and purpose, serving as a reminder of their covenant relationship with God, as seen in passages like Deuteronomy 6:4-5.
and we are rebuilding the temple:
The rebuilding of the temple signifies the restoration of worship and the centrality of God's presence among His people. This effort follows the decree of Cyrus, king of Persia, as recorded in Ezra 1:1-4, fulfilling the prophecy of Jeremiah regarding the return from exile. The temple's reconstruction is a physical manifestation of spiritual renewal and obedience to God's commands.
that was built many years ago:
This refers to the original temple constructed by Solomon, which was destroyed by the Babylonians in 586 BC. The mention of its historical roots connects the current efforts to a rich heritage of faith and worship, reminding the people of God's past faithfulness and the glory of the former temple.
which a great king of Israel built and completed:
This alludes to King Solomon, who built the first temple as described in 1 Kings 6-8. Solomon's temple was renowned for its grandeur and served as the focal point of Israel's religious life. The reference to Solomon as a "great king" acknowledges his wisdom and the prosperity of Israel during his reign, while also pointing to the fulfillment of God's promises to David regarding his descendants and the establishment of a house for God's name.
But since our fathers angered the God of heavenThis phrase acknowledges the sin and disobedience of the Israelites, which led to their downfall. The "God of heaven" is a title emphasizing God's sovereignty and authority over all creation. This acknowledgment of sin is consistent with the Deuteronomic history, where blessings and curses are contingent upon Israel's obedience (Deuteronomy 28). The phrase reflects the covenant relationship between God and Israel, where disobedience leads to divine judgment.
He delivered them into the hand of Nebuchadnezzar king of Babylon
This part of the verse refers to the historical event of the Babylonian exile, which occurred in 586 BC when Nebuchadnezzar II conquered Jerusalem. The phrase "delivered them into the hand" indicates God's active role in allowing this judgment as a consequence of Israel's sin. Nebuchadnezzar, as king of Babylon, was used by God as an instrument of judgment, similar to how God used other nations to discipline Israel throughout the Old Testament (Judges 2:14).
the Chaldean who destroyed this temple
The Chaldeans were a Semitic people who became the ruling class in Babylon. Nebuchadnezzar's destruction of the temple in Jerusalem was a significant event, marking the loss of the central place of worship for the Israelites. The temple's destruction fulfilled prophecies such as those found in Jeremiah 25:9 and 2 Kings 25:9. The loss of the temple symbolized the severing of the Israelites' direct access to God, highlighting the severity of their disobedience.
and carried away the people to Babylon
The exile to Babylon was a pivotal moment in Jewish history, lasting approximately 70 years, as prophesied by Jeremiah (Jeremiah 29:10). This period of captivity was a time of reflection and transformation for the Jewish people, leading to a renewed commitment to the Law and the eventual rebuilding of the temple. The exile also served as a type of Christ's redemptive work, where Jesus would later deliver humanity from the captivity of sin, offering restoration and reconciliation with God.
In the first year of his reignThis phrase refers to the first year of Cyrus the Great's rule over Babylon, which began in 539 BC after he conquered the city. This marks a significant transition in the ancient Near East, as the Persian Empire replaced the Babylonian Empire. The timing is crucial because it fulfills the prophecy of Jeremiah (
Jeremiah 25:11-12) regarding the end of the Babylonian captivity after seventy years.
however, Cyrus king of Babylon
Cyrus is referred to as the king of Babylon, highlighting his authority over the region after his conquest. Historically, Cyrus is known for his policy of religious tolerance and his efforts to restore temples and religious practices in the territories he controlled. This aligns with the biblical narrative of him allowing the Jews to return to Jerusalem and rebuild the temple. His actions are seen as a fulfillment of Isaiah's prophecy (Isaiah 44:28), where Cyrus is named as the one who will facilitate the rebuilding of Jerusalem.
issued a decree
The decree issued by Cyrus is a pivotal moment in Jewish history, as it officially ends the Babylonian exile and permits the Jews to return to their homeland. This decree is recorded in Ezra 1:1-4 and is corroborated by the Cyrus Cylinder, an archaeological artifact that describes Cyrus's policies of repatriation and temple restoration. The decree is an example of God's sovereignty in using a pagan king to accomplish His purposes.
to rebuild this house of God
The "house of God" refers to the temple in Jerusalem, which had been destroyed by Nebuchadnezzar in 586 BC. The rebuilding of the temple is central to Jewish worship and identity, as it represents the restoration of their covenant relationship with God. This act of rebuilding is also seen as a type of Christ, who referred to His body as the temple (John 2:19-21), symbolizing the ultimate restoration and reconciliation between God and humanity through His death and resurrection.
He also removed from the temple of BabylonThis phrase refers to the actions taken by King Cyrus of Persia after his conquest of Babylon in 539 BC. The temple of Babylon was a significant religious center, and the removal of items from it signifies a transfer of power and religious authority. This act fulfilled the prophecy of Jeremiah (
Jeremiah 29:10) regarding the return of the exiles and the restoration of the temple articles.
the gold and silver articles belonging to the house of God
These articles were sacred items used in the worship and rituals of the temple in Jerusalem. They included utensils, bowls, and other objects made of precious metals, which were originally crafted for the service of Yahweh. Their return symbolizes the restoration of proper worship and the reestablishment of the covenant relationship between God and His people.
which Nebuchadnezzar had taken and carried there from the temple in Jerusalem
Nebuchadnezzar, the Babylonian king, had seized these articles during his conquest of Jerusalem in 586 BC (2 Kings 24:13). This act was a fulfillment of the warnings given by prophets like Isaiah and Jeremiah about the consequences of Israel's disobedience. The removal of these items to Babylon was a sign of God's judgment, and their return marks the beginning of restoration.
King Cyrus gave these articles to a man named Sheshbazzar
King Cyrus, known for his policy of religious tolerance, issued a decree allowing the Jewish exiles to return to Jerusalem and rebuild the temple (Ezra 1:1-4). Sheshbazzar, identified as a leader among the returning exiles, was entrusted with these sacred articles. This act demonstrates Cyrus's role as an instrument in God's plan, as prophesied by Isaiah (Isaiah 44:28).
whom he appointed governor
Sheshbazzar's appointment as governor indicates his leadership role in the initial phase of the return and rebuilding efforts. This position of authority was crucial for organizing the returnees and overseeing the reconstruction of the temple. The role of governor also highlights the political and administrative structures in place during the Persian period, which allowed for a degree of autonomy under imperial oversight.
and instructedThis phrase indicates a command or directive given by a person of authority. In the context of Ezra, this refers to the decree issued by King Cyrus of Persia. The instruction highlights the fulfillment of God's promise to restore His people and their worship in Jerusalem, as prophesied by Isaiah (
Isaiah 44:28) and Jeremiah (
Jeremiah 29:10).
‘Take these articles
The articles refer to the sacred vessels and items that were taken from the temple in Jerusalem by Nebuchadnezzar during the Babylonian conquest (2 Kings 25:13-15). Their return signifies the restoration of proper worship and the continuity of the covenant relationship between God and Israel. It also underscores the theme of God's sovereignty over history, as He orchestrates the return of these items through a foreign king.
put them in the temple in Jerusalem
This phrase emphasizes the specific location where the articles are to be placed, highlighting Jerusalem's central role in Jewish worship and identity. The temple in Jerusalem was the designated place for God's presence among His people (1 Kings 8:10-11). The return of the articles to the temple signifies the reestablishment of the sacrificial system and the renewal of the covenant community.
and let the house of God be rebuilt
The rebuilding of the temple is a central theme in the book of Ezra. It represents not only the physical restoration of a building but also the spiritual renewal of the people of Israel. The temple is a type of Christ, who is the ultimate dwelling place of God among men (John 2:19-21). The rebuilding foreshadows the coming of Jesus, who would establish a new covenant and a spiritual temple made up of believers (1 Peter 2:5).
on its original site
This phrase underscores the importance of continuity and faithfulness to God's original plan. The original site of the temple, Mount Moriah, is significant in biblical history as the location where Abraham was willing to sacrifice Isaac (Genesis 22:2) and where Solomon built the first temple (2 Chronicles 3:1). Rebuilding on the original site symbolizes the restoration of God's promises and the unchanging nature of His covenant with Israel.
So this Sheshbazzar cameSheshbazzar is identified as a leader of the first group of Jewish exiles returning from Babylonian captivity. His role is often associated with Zerubbabel, another key figure in the rebuilding of the temple. Some scholars suggest Sheshbazzar might be a Babylonian name for Zerubbabel or a separate individual who initially led the return. His coming signifies the fulfillment of God's promise to bring His people back to their land, as prophesied in
Jeremiah 29:10.
and laid the foundation of the house of God in Jerusalem
The laying of the foundation marks a significant event in the restoration of worship and the re-establishment of the Jewish community in Jerusalem. This act fulfills the prophecy of Isaiah 44:28, where God declares that Cyrus will decree the rebuilding of the temple. The foundation laying is a physical and spiritual renewal, symbolizing a new beginning for the Israelites after their exile.
and from that time until now it has been under construction
The construction of the temple faced numerous challenges, including opposition from surrounding peoples and internal discouragement. This period of construction reflects the perseverance required to fulfill God's purposes amidst adversity. The ongoing work is a testament to the faith and determination of the Jewish people to restore their place of worship, as seen in the books of Haggai and Zechariah, which encourage the people to continue building.
but it has not yet been completed.
The incomplete state of the temple highlights the obstacles and delays encountered during its construction. This phrase underscores the theme of waiting and trusting in God's timing. The delay also serves as a reminder of the need for spiritual readiness and commitment to God's work. The eventual completion of the temple, as recorded in Ezra 6, signifies God's faithfulness in fulfilling His promises, prefiguring the ultimate completion of God's redemptive plan through Jesus Christ, who is the true temple (John 2:19-21).
Now, therefore, if it pleases the kingThis phrase reflects the respectful and diplomatic approach taken by the Jewish leaders when addressing the Persian king. It underscores the importance of seeking favor and permission from the ruling authority, a common practice in ancient Near Eastern cultures. This approach is consistent with biblical teachings on respecting governing authorities (
Romans 13:1).
let a search be made of the royal archives in Babylon
The request to search the royal archives indicates the existence of a well-organized record-keeping system in the Persian Empire. Babylon, as a major center of administration, housed important documents. This reflects the historical accuracy of the biblical narrative, as archaeological findings have confirmed the presence of such archives. The search for records is a testament to the importance of written decrees in maintaining legal and governmental continuity.
to see if King Cyrus did indeed issue a decree
King Cyrus of Persia is a significant figure in biblical history, known for his decree allowing the Jews to return to Jerusalem and rebuild the temple (Ezra 1:1-4). This decree fulfilled the prophecy of Isaiah (Isaiah 44:28) and Jeremiah (Jeremiah 29:10), highlighting God's sovereignty in using foreign rulers to accomplish His purposes. The verification of this decree is crucial for the legitimacy of the Jewish efforts to rebuild the temple.
to rebuild the house of God in Jerusalem
The rebuilding of the temple in Jerusalem is central to the Jewish identity and worship. The temple was the dwelling place of God's presence among His people, and its reconstruction symbolized the restoration of the covenant relationship. This effort is a precursor to the ultimate fulfillment in Jesus Christ, who referred to His body as the temple (John 2:19-21), signifying the new covenant and the indwelling of God's presence through the Holy Spirit.
Then let the king send us his decision in this matter
The request for a decision from the king emphasizes the dependence of the Jewish leaders on the Persian authority for the continuation of their work. It reflects the political realities of the time, where the Jewish community was subject to the rule of a foreign empire. This situation foreshadows the ultimate reliance on God's sovereign will, as seen in the New Testament, where believers are called to trust in God's plan and timing (Proverbs 3:5-6).