Ezra 1:3

KJV

Who [is there] among you of all his people? his God be with him, and let him go up to Jerusalem, which [is] in Judah, and build the house of the LORD God of Israel, (he [is] the God,) which [is] in Jerusalem.

KJV (with Strong's)

Who is there among you of all his people {H5971}? His God {H430} be with him, and let him go up {H5927} to Jerusalem {H3389}, which is in Judah {H3063}, and build {H1129} the house {H1004} of the LORD {H3068} God {H430} of Israel {H3478},(he {H1931} is the God {H430},) which is in Jerusalem {H3389}.

Complete Jewish Bible

Whoever there is among you of all his people, may his God be with him! He may go up to Yerushalayim, in Y'hudah, and build the house of ADONAI the God of Isra'el, the God who is in Yerushalayim.

Berean Standard Bible

Whoever among you belongs to His people, may his God be with him, and may he go to Jerusalem in Judah and build the house of the LORD, the God of Israel; He is the God who is in Jerusalem.

American Standard Version

Whosoever there is among you of all his people, his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of Jehovah, the God of Israel (he is God), which is in Jerusalem.

Commentary

### SUMMARY
Ezra 1:3 records the profound declaration of King Cyrus of Persia, a pivotal moment in the history of God's people, allowing the Jewish exiles to return to Jerusalem after seventy years of Babylonian captivity. This verse specifically extends a divine invitation and challenge to all among the exiled Israelites who are moved by God's Spirit, empowering them to embark on the sacred journey back to their ancestral land with the explicit purpose of rebuilding the "house of the LORD God of Israel" in Jerusalem. It underscores God's sovereign hand in orchestrating the restoration of His people and the re-establishment of their worship.

### CONTEXT
* **Literary Context:** Ezra 1:3 is the heart of Cyrus's decree, which opens the book of Ezra, immediately following the fulfillment of Jeremiah's prophecy regarding the seventy-year exile (Ezra 1:1-2). The preceding verses establish that God "stirred up the spirit of Cyrus" to issue this proclamation, making it clear that this was not merely a political act but a divinely orchestrated event. Verse 3 then details the specific call to action, addressing "all his people" and outlining the destination and purpose. The verses that follow (Ezra 1:4-6) describe the practical provisions made for the returning exiles, including financial support and the return of the Temple vessels, further emphasizing the divine impetus and the communal nature of the restoration project. This verse serves as the direct command that initiates the return, setting the stage for the subsequent narrative of the rebuilding of the Temple and the community in Jerusalem.
* **Historical & Cultural Context:** The historical backdrop for Ezra 1:3 is the end of the Babylonian exile, which began with Nebuchadnezzar's destruction of Jerusalem and its Temple in 586 BC. After seventy years, as prophesied by [Jeremiah](/jeremiah/25-11 "Jeremiah 25:11 - Prophecy of 70 Years of Exile"), the Babylonian Empire fell to Cyrus the Great of Persia in 539 BC. Cyrus's policy towards conquered peoples differed significantly from that of the Assyrians and Babylonians; instead of forced deportation, he often allowed and even encouraged the return of displaced peoples to their homelands, permitting them to worship their own gods, provided they acknowledged Persian suzerainty. This pragmatic policy fostered stability and loyalty within his vast empire. For the Jews, this was a miraculous turn of events, fulfilling prophecies made by [Isaiah](/isaiah/44-28 "Isaiah 44:28 - God's Prophecy of Cyrus") centuries earlier, which even named Cyrus as God's chosen instrument. The cultural significance of rebuilding the Temple cannot be overstated; it was not merely a building but the symbolic center of their national and religious identity, the place where God's presence dwelt, and where atonement was made.
* **Key Themes:** Ezra 1:3 powerfully contributes to several overarching themes in Ezra and the broader biblical narrative. Firstly, it highlights **Divine Sovereignty and Providence**, demonstrating that God is in ultimate control of history, using even pagan kings like Cyrus as instruments to accomplish His purposes, as foretold in [Isaiah 45:1-7](/isaiah/45 "Isaiah 45 - God's Sovereignty Over Cyrus"). Secondly, it underscores the theme of **Restoration and Return**, marking the end of a period of judgment and the beginning of a new era of covenant faithfulness and renewed presence in the land, echoing themes found in [Deuteronomy 30:1-5](/deuteronomy/30 "Deuteronomy 30 - Return from Exile and Restoration"). Thirdly, the verse emphasizes the **Centrality of Worship and the Temple**. The primary purpose of the return is not merely resettlement but the rebuilding of the "house of the LORD," signifying the re-establishment of proper worship and communion with God, a theme that resonates throughout the prophets like [Haggai](/haggai/1 "Haggai 1 - Call to Rebuild the Temple") and [Zechariah](/zechariah/4 "Zechariah 4 - Zerubbabel and the Temple"). Finally, the phrase "his God be with him" speaks to **God's Enduring Presence and Faithfulness** to His people, promising divine companionship and empowerment for those who respond to His call, a promise that echoes throughout the biblical narrative from [Genesis 28:15](/genesis/28-15 "Genesis 28:15 - God's Promise to Jacob") to the Great Commission in [Matthew 28:20](/matthew/28-20 "Matthew 28:20 - Jesus' Promise of Presence").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **go up (Hebrew, _‘alah'_):** This verb, meaning "to ascend" or "to go up," carries significant theological weight in the biblical context. Jerusalem, being situated on a hill, was always "gone up to." More profoundly, "going up to Jerusalem" or "going up to the house of the LORD" (the Temple) was a pilgrimage, a spiritual ascent to the place of God's dwelling and worship. It signifies an intentional, often arduous, journey of devotion and obedience, leaving behind the lower, common places for the elevated, sacred space.
* **house of the LORD (Hebrew, בֵּית יְהוָה, _beit Yahweh'_):** This phrase refers specifically to the Temple in Jerusalem. It is not merely a building but the designated place where God's presence (Shekinah) was believed to dwell among His people, where sacrifices were offered, and where the covenant relationship between God and Israel was maintained. Its destruction was a profound theological crisis, and its rebuilding was essential for the restoration of Israel's identity and worship life.
* **God of Israel (Hebrew, אֱלֹהֵי יִשְׂרָאֵל, _Elohei Yisrael'_):** This title emphasizes the unique covenant relationship between Yahweh and His chosen people, Israel. It distinguishes Him from the pagan deities of Babylon and Persia, affirming His singular identity as the one true, living God who acts in history on behalf of His people. The repetition of this title, coupled with the parenthetical "he is the God," underscores His absolute sovereignty and exclusive claim over Jerusalem.

#### Verse Breakdown
* **"Who [is there] among you of all his people?":** This is a rhetorical question serving as a direct and inclusive invitation. It implies a voluntary response, appealing to those among the exiles who feel a spiritual compulsion or a deep desire to return and participate in God's redemptive plan. It's a call to self-selection based on faith and obedience.
* **"his God be with him,":** This clause functions as a divine blessing and promise of empowerment. For those who answer the call, it assures them of God's active presence, guidance, and protection throughout their challenging journey and the subsequent task of rebuilding. It is a foundational promise of divine companionship for those undertaking God's work.
* **"and let him go up to Jerusalem, which [is] in Judah,":** This specifies the destination and the action required. "Go up" denotes the pilgrimage to the elevated city, and "Jerusalem, which is in Judah," clearly identifies the sacred city within the ancestral tribal territory, emphasizing its historical and covenantal significance.
* **"and build the house of the LORD God of Israel,":** This states the primary, overarching purpose of the return. The rebuilding of the Temple is not just a construction project but a theological imperative, central to restoring proper worship, national identity, and the covenant relationship with the unique God of Israel.
* **"(he [is] the God,) which [is] in Jerusalem.":** This parenthetical clause is a powerful theological affirmation. It asserts the singular identity and sovereignty of the God of Israel, explicitly linking His divine presence and authority to Jerusalem, even though the Temple lay in ruins. It declares that despite the exile and destruction, Yahweh remains the one true God, and Jerusalem remains His chosen dwelling place.

#### Literary Devices
Ezra 1:3 employs several powerful literary devices. The opening **Rhetorical Question**, "Who [is there] among you of all his people?", serves as an effective call to action, inviting a voluntary and faith-driven response rather than a mandatory conscription. This technique engages the audience directly, prompting introspection and personal commitment. There is significant **Repetition** and **Emphasis** on the identity of God ("his God," "the LORD God of Israel," "he is the God") and His connection to Jerusalem ("go up to Jerusalem," "which is in Jerusalem"). This repetition underscores the unique sovereignty of Yahweh and the enduring significance of Jerusalem as His chosen dwelling place, even after its destruction. The phrase "his God be with him" functions as a **Divine Blessing** or **Assurance**, providing comfort and encouragement for the daunting task ahead, echoing similar promises of divine presence given to biblical leaders.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 1:3 is a profound testament to God's unwavering faithfulness to His covenant promises, demonstrating His sovereign control over nations and history to accomplish His redemptive purposes. It highlights the divine initiative in restoring His people, not based on their merit, but on His steadfast love and commitment to His word. The call to rebuild the Temple underscores the enduring importance of corporate worship and a designated place for communion with God, even as it foreshadows a deeper, spiritual dwelling. This passage serves as a powerful reminder that God uses unexpected means and diverse individuals, even pagan rulers, to fulfill His grand design, always moving His people towards restoration and renewed fellowship.

* [Jeremiah 29:10](/jeremiah/29-10 "Jeremiah 29:10 - Prophecy of Return After 70 Years")
* [Isaiah 44:28](/isaiah/44-28 "Isaiah 44:28 - God's Prophecy of Cyrus")
* [Haggai 1:8](/haggai/1-8 "Haggai 1:8 - Call to Rebuild the Temple")

### REFLECTION AND APPLICATION
Ezra 1:3 resonates deeply with believers today, offering timeless principles for faith and obedience. It challenges us to consider if we are among "his people" who are willing to respond to God's call, even when it demands leaving comfort zones or embarking on difficult, long-term projects. Just as the exiles were called to rebuild a physical temple, we are often called to participate in God's work of spiritual rebuilding—whether in our own lives, our families, our churches, or our communities. This might involve restoring broken relationships, committing to spiritual disciplines, or contributing to the building up of the body of Christ. The promise "his God be with him" is a profound encouragement, assuring us that when we step out in faith to obey His leading, God's presence, provision, and power accompany us. We are reminded that God is sovereign over all circumstances, even using unexpected channels and events to accomplish His purposes, urging us to trust His timing and His methods, and to be ready to "go up" when He calls.

#### Questions for Reflection
* **What "exile" or comfort zone might God be calling me to "go up" from in my life today?**
* **In what ways is God inviting me to participate in "building the house of the LORD" in my sphere of influence (e.g., family, church, community)?**
* **How does the promise "his God be with him" encourage me when facing daunting tasks or uncertainties in my walk of faith?**
* **Do I recognize God's sovereign hand at work in unexpected people or circumstances, even those outside the visible church?**

### FAQ

**Why did King Cyrus, a pagan ruler, issue a decree allowing the Jews to return and rebuild their Temple?**

Answer: Cyrus's decree, as recorded in Ezra 1:2, explicitly states that "the LORD God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah." While this might seem surprising for a pagan king, it aligns with Cyrus's known policy of religious tolerance and repatriation, which was a pragmatic strategy to gain loyalty and stability within his vast empire. However, the biblical text attributes his motivation directly to divine inspiration, asserting that God "stirred up the spirit of Cyrus" (Ezra 1:1). This demonstrates God's absolute sovereignty over all rulers and nations, using even those who do not know Him to accomplish His redemptive purposes, as foretold by the prophet [Isaiah](/isaiah/45 "Isaiah 45 - God's Sovereignty Over Cyrus") centuries before Cyrus's birth.

**Was the return to Jerusalem mandatory for all Jewish exiles, or was it a voluntary decision?**

Answer: Ezra 1:3 indicates that the return was a voluntary decision, not a mandatory conscription. The phrasing "Who [is there] among you of all his people? his God be with him, and let him go up to Jerusalem" functions as an open invitation and a challenge, appealing to those who felt spiritually compelled to participate. Ezra 2:64-65 clarifies that only a portion of the exiles (around 42,360, plus servants) chose to return, indicating that many remained in Babylon, where they had established lives and livelihoods. The call was for those whose "spirit God had stirred" (Ezra 1:5), emphasizing a faith-driven, personal response to God's leading rather than a forced migration.

### CHRIST-CENTERED FULFILLMENT
Ezra 1:3, with its call to rebuild the physical Temple in Jerusalem, finds its ultimate and profound fulfillment in Jesus Christ. The "house of the LORD God of Israel" was the dwelling place of God's presence among His people, the center of worship and atonement. However, Christ Himself declares, "Destroy this temple, and in three days I will raise it up," speaking of the "temple of his body" ([John 2:19-21](/john/2-19 "John 2:19 - Jesus Predicts His Resurrection")). Jesus is the true and ultimate Temple, the perfect meeting place between God and humanity, in whom "all the fullness of the Godhead dwells bodily" ([Colossians 2:9](/colossians/2-9 "Colossians 2:9 - Fullness of God in Christ")). The return from physical exile and the rebuilding of a stone structure foreshadow the spiritual liberation from the exile of sin and the building of a new spiritual house. Through Christ, believers are now "living stones... being built up as a spiritual house" ([1 Peter 2:5](/1_peter/2-5 "1 Peter 2:5 - Believers as Living Stones")), a "holy temple in the Lord" ([Ephesians 2:19-22](/ephesians/2-19 "Ephesians 2:19 - Believers as God's Household")). The promise "his God be with him" for those who "go up" to rebuild is fully realized in the New Covenant, where God's Spirit indwells every believer, making us temples of the Holy Spirit ([1 Corinthians 6:19](/1_corinthians/6-19 "1 Corinthians 6:19 - Your Body is a Temple")). Ultimately, the need for a physical temple is transcended in the New Jerusalem, where "the Lord God Almighty and the Lamb are the temple of it" ([Revelation 21:22](/revelation/21-22 "Revelation 21:22 - God and the Lamb are the Temple")), signifying God's direct and unmediated presence with His redeemed people through Christ forevermore.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Jeremiah 10:10

But the LORD [is] the true God, he [is] the living God, and an everlasting king: at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation.

Daniel 6:26

I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel: for he [is] the living God, and stedfast for ever, and his kingdom [that] which shall not be destroyed, and his dominion [shall be even] unto the end.

Isaiah 45:5

¶ I [am] the LORD, and [there is] none else, [there is] no God beside me: I girded thee, though thou hast not known me:

Acts 10:36

The word which [God] sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)

Deuteronomy 32:31

For their rock [is] not as our Rock, even our enemies themselves [being] judges.

Joshua 1:9

Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the LORD thy God [is] with thee whithersoever thou goest.

Matthew 28:20

Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, [even] unto the end of the world. Amen.