Ezra 1:4

KJV

And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that [is] in Jerusalem.

KJV (with Strong's)

And whosoever remaineth {H7604} in any place {H4725} where he sojourneth {H1481}, let the men {H582} of his place {H4725} help {H5375} him with silver {H3701}, and with gold {H2091}, and with goods {H7399}, and with beasts {H929}, beside the freewill offering {H5071} for the house {H1004} of God {H430} that is in Jerusalem {H3389}.

Complete Jewish Bible

Let every survivor, no matter where he lives, be helped by his neighbors with silver, gold, goods and animals, in addition to the voluntary offering for the house of God in Yerushalayim."

Berean Standard Bible

And let every survivor, wherever he lives, be assisted by the men of that region with silver, gold, goods, and livestock, along with a freewill offering for the house of God in Jerusalem.’”

American Standard Version

And whosoever is left, in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, besides the freewill-offering for the house of God which is in Jerusalem.

Commentary

### SUMMARY
Ezra 1:4 outlines a critical provision within King Cyrus's decree, stipulating that Jewish exiles who chose to remain in the Persian provinces were obligated to provide substantial material and financial assistance—including silver, gold, goods, and livestock—to their brethren returning to Jerusalem for the monumental task of rebuilding the Temple. This mandated support was explicitly distinguished from, and in addition to, any voluntary "freewill offerings" designated for the reconstruction of the house of God in Jerusalem, thereby emphasizing both a communal responsibility for the restoration project and the spiritual significance of personal devotion.

### CONTEXT
* **Literary Context:** Ezra 1:4 is an indispensable part of the foundational narrative of the book of Ezra, immediately following King Cyrus's momentous proclamation in [Ezra 1:1-3](/ezra/1-1-3 "Ezra 1:1-3 - Cyrus's Proclamation for the Temple's Rebuilding"). This decree, issued in the first year of Cyrus's reign, marked the divinely orchestrated end of the 70-year Babylonian captivity, fulfilling prophecies such as the one found in [Jeremiah 29:10](/jeremiah/29-10 "Jeremiah 29:10 - Prophecy of the Seventy-Year Exile"). While the preceding verses grant the exiles permission to return and rebuild the Temple, verse 4 transitions from this broad spiritual mandate to the practical, material framework necessary for such an immense undertaking. It highlights the logistical and financial support crucial for the large-scale resettlement and construction project, setting the stage for the subsequent accounts of the returnees and the challenges they would face in restoring Jerusalem and its sacred edifice.

* **Historical & Cultural Context:** The historical setting is the nascent Persian Empire, which had conquered Babylon in 539 BC. King Cyrus the Great, renowned for his enlightened and often benevolent policies toward conquered peoples, issued a decree that starkly contrasted with the Assyrian and Babylonian practices of forced deportation and cultural suppression. His imperial strategy encouraged ethnic groups to return to their homelands and worship their own deities, frequently with imperial backing, as a means of fostering loyalty and stability across his vast dominion. For the Jewish people, this decree was perceived as a direct act of divine providence, enabling their return to Judah after decades of exile, during which their Temple had been destroyed and their national identity severely tested. The cultural expectation of communal support, even from those who opted not to physically return, reflects a profound sense of ethnic and religious solidarity, where the collective well-being—especially the restoration of their central place of worship—transcended individual geographic choices. The provision of "goods and beasts" was vital for the arduous journey and for agricultural and construction needs upon their arrival in a desolate land.

* **Key Themes:** Ezra 1:4 powerfully contributes to several overarching themes within the book of Ezra and the broader biblical narrative. Firstly, it underscores **Divine Sovereignty and Human Cooperation**, illustrating how God sovereignly works through secular rulers like [King Cyrus](/ezra/1-1 "Ezra 1:1 - God Stirring Cyrus's Spirit") to fulfill His ancient promises and purposes for His people. Cyrus's decree is not merely a political act but a divinely inspired one, demonstrating God's hand in history. Secondly, the verse highlights **Community Responsibility and Mutual Support**. It emphasizes that the rebuilding of God's house was a collective endeavor, requiring contributions from all members of the Jewish community, regardless of whether they physically returned to Jerusalem. This demonstrates a profound sense of unity and shared purpose, echoing the principles of communal care found throughout the Mosaic Law and later in the New Testament church, as seen in the early believers' practice of sharing possessions in [Acts 4:32](/acts/4-32 "Acts 4:32 - The Early Church's Shared Possessions"). Thirdly, the passage points to the theme of **Restoration and Rebuilding**, specifically of the Temple in Jerusalem. The provision of material resources was crucial for funding the journey, acquiring building materials, and sustaining the workers involved in this monumental project, which was central to the spiritual and national identity of Israel. Finally, the distinction between mandated support and "freewill offerings" introduces the theme of **Generosity and Devotion**, indicating that while some giving was required, true spiritual commitment often manifests in spontaneous, willing contributions that go beyond mere obligation, reminiscent of the offerings for the Tabernacle in [Exodus 35:29](/exodus/35-29 "Exodus 35:29 - Freewill Offerings for the Tabernacle").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Sojourneth (Hebrew, _gûwr'_):** From H1481, this verb means "to turn aside from the road (for a lodging or any other purpose), i.e. sojourn (as a guest)." It also carries connotations of dwelling, remaining, or being a stranger. In Ezra 1:4, it precisely describes the status of the Jewish exiles who chose to stay in Babylon or other Persian provinces. They were living as temporary residents or aliens in foreign lands, often without full citizenship rights, underscoring their displaced status even as they found a measure of stability. This term highlights their continued identity as a distinct people, even while geographically dispersed from their homeland.
* **Help (Hebrew, _nâsâʼ'_):** From H5375, this primitive root means "to lift," encompassing a wide variety of applications, including "to bear (up)," "furnish," "further," "give," "raise (up)," "receive," or "take (up)." In this context, "help" signifies providing substantial support by lifting burdens, furnishing necessary provisions, and furthering the cause of the returning exiles. It implies a robust, empowering assistance designed to enable them to accomplish their formidable task of rebuilding the Temple and re-establishing their lives in Judah, rather than merely a casual handout.
* **Freewill Offering (Hebrew, _nᵉdâbâ'_):** From H5071, this noun refers to "spontaneity," or more concretely, a "spontaneous or (by inference, in plural) abundant gift." It denotes a "voluntary offering" or a "willing contribution." The inclusion of this term is highly significant because it explicitly differentiates the mandated material support from gifts given out of a willing heart and spiritual devotion. It highlights that beyond the required material aid, there was an expectation, and indeed a practice, of individuals giving generously and spontaneously for the house of God, reflecting their deep personal commitment to the Temple's restoration and to Yahweh.

#### Verse Breakdown
* **"And whosoever remaineth in any place where he sojourneth,"**: This clause identifies the specific group of people to whom the command applies: those Jewish exiles who, for various reasons such as established lives, comfort, or a lack of desire to return, chose not to participate in the initial return to Judah. The phrase "where he sojourneth" reiterates their status as temporary residents in foreign lands, emphasizing that even from afar, their connection and responsibility to their people and their God's house remained.
* **"let the men of his place help him with silver, and with gold, and with goods, and with beasts,"**: This specifies the nature and source of the mandated support. "The men of his place" refers to the local community, likely encompassing both Jewish and non-Jewish residents, who were to provide the departing exiles with essential resources. The comprehensive listing of "silver, and with gold, and with goods, and with beasts" covers financial assets, valuable materials, general provisions, and livestock, all of which were crucial for the long and arduous journey and the monumental task of rebuilding the Temple and re-establishing life in a desolate land. This was not merely an act of charity but a state-mandated provision to facilitate the imperial decree.
* **"beside the freewill offering for the house of God that [is] in Jerusalem."**: This crucial qualifying phrase distinguishes the compulsory aid from voluntary contributions. The "freewill offering" signifies gifts given out of personal devotion and generosity, over and above the required material support. This indicates a profound spiritual dimension to the giving, where individuals were moved by their faith to contribute spontaneously to the sacred task of restoring the Temple, the physical manifestation of God's presence among His people in Jerusalem. This dual approach ensured both practical needs were met and spiritual commitment was honored.

#### Literary Devices
Ezra 1:4 employs several literary devices to emphasize its message and the comprehensive nature of Cyrus's decree. The **Enumeration** of "silver, and with gold, and with goods, and with beasts" serves to highlight the thoroughness of the material support required, underscoring the immense scope of the task ahead for the returnees. This detailed listing creates a sense of completeness and ensures that no essential category of aid is overlooked for the journey and resettlement. There is a clear **Contrast** established between the mandated "help" and the "freewill offering," which distinguishes between a required obligation and spontaneous, heartfelt devotion. This contrast emphasizes that while practical support was necessary, genuine spiritual commitment went beyond mere duty. Furthermore, the phrase "house of God that [is] in Jerusalem" functions as a form of **Metonymy**, where the physical Temple stands for the entire spiritual and national identity of Israel, emphasizing that the rebuilding effort was not just about bricks and mortar but about the restoration of their covenant relationship with Yahweh and their unique identity as His people. The very structure of the decree, moving from permission to practical support, demonstrates a **Pragmatic Tone**, reflecting Cyrus's efficient administrative approach to imperial policy.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 1:4 profoundly illustrates God's meticulous care for His people and His sovereign orchestration of history to fulfill His promises. The divine stirring of Cyrus's heart (Ezra 1:1) is immediately followed by a practical decree that ensures the physical and financial means for the exiles' return and the Temple's reconstruction. This demonstrates that God's plans are not merely spiritual ideals but are often realized through tangible, material provisions and human cooperation. The verse highlights the principle of communal responsibility within God's people, where those with resources are called to empower those engaged in direct service for God's kingdom, whether through physical labor or spiritual leadership. The distinction between mandated support and freewill offerings also teaches a timeless lesson about giving: while there may be necessary contributions, true devotion often expresses itself in generous, willing offerings that stem from a heart moved by God's purposes. This dual approach to giving ensures both the practical needs of God's work are met and that opportunities for heartfelt worship through generosity are provided.

* [Exodus 35:29](/exodus/35-29 "Freewill Offerings for the Tabernacle")
* [Nehemiah 2:18](/nehemiah/2-18 "Support for Rebuilding Jerusalem's Walls")
* [2 Corinthians 9:7](/2_corinthians/9-7 "God Loves a Cheerful Giver")

### REFLECTION AND APPLICATION
Ezra 1:4 offers enduring lessons for believers today, underscoring the vital importance of supporting God's work in its various forms. Just as the Jewish exiles were called to contribute to the rebuilding of the physical temple, Christians are called to support the work of the church—the spiritual "house of God" and the body of Christ—whether through financial means, material resources, or practical assistance. This verse reminds us that God often uses diverse means and people, even secular authorities, to achieve His divine purposes, and that He expects His people to be active participants in His redemptive plan. It challenges us to consider our own role in the collective mission of the church, recognizing that every contribution, regardless of its perceived size, plays a part in advancing God's kingdom. Furthermore, the distinction between mandated support and freewill offerings invites us to examine the posture of our hearts in giving: are we merely fulfilling an obligation, or are we giving generously and cheerfully out of a deep love for God and His work, eager to see His purposes accomplished? This passage encourages a spirit of unity, generosity, and active participation in the ongoing work of God in the world.

#### Questions for Reflection
* **How does the principle of communal support in Ezra 1:4 challenge my understanding of my role within the local and global church today?**
* **In what practical ways can I "help" (strengthen/empower) those who are directly engaged in ministry or missionary work, even if I am not physically on the front lines?**
* **What is the difference between my "required" contributions (e.g., tithes) and my "freewill offerings" to God's work, and what does that distinction reveal about my heart?**
* **How does recognizing God's providence in stirring Cyrus's heart encourage me to trust God's work through unexpected channels in the world today?**

### FAQ
**Why did King Cyrus mandate this support for the returning exiles?**

Answer: King Cyrus's decree, while divinely inspired (as stated in [Ezra 1:1](/ezra/1-1 "Ezra 1:1 - God Stirring Cyrus's Spirit")), also served practical and political purposes. From a practical standpoint, the returning exiles faced an enormous task: a long journey, resettlement in a desolate land, and the monumental project of rebuilding the Temple, which required significant resources. Mandating support from those who remained behind ensured that the project had the necessary financial and material backing. Politically, Cyrus's policy of allowing conquered peoples to return to their homelands and worship their own gods was a strategic move to foster loyalty and stability within his vast empire. By supporting the rebuilding of the Temple, he likely aimed to gain favor with the God of the Jews and ensure their allegiance, seeing it as a means of maintaining order and goodwill in his diverse realm.

**What was the significance of the "freewill offering" being mentioned separately from the mandated support?**

Answer: The distinction between the mandated support (silver, gold, goods, beasts) and the "freewill offering" (Hebrew: _nedabah_) is highly significant. The mandated support was a compulsory provision, a state-ordered contribution to ensure the practical success of the Temple rebuilding. The "freewill offering," however, represented a spontaneous, voluntary gift given out of personal devotion and a willing heart. This distinction highlights that while there was a necessary obligation to support God's work, there was also a higher call to give out of love and spiritual commitment, beyond what was merely required. It echoes the spirit of giving seen in earlier biblical accounts, such as the construction of the Tabernacle in [Exodus 35:29](/exodus/35-29 "Exodus 35:29 - Freewill Offerings for the Tabernacle"), where the people's generosity was born of a willing spirit. It underscores that God values not just the gift itself, but the heart and motivation behind the giving.

**How does this passage relate to modern Christian giving and support for the church?**

Answer: Ezra 1:4 provides timeless principles for Christian giving today. Firstly, it emphasizes the importance of **communal responsibility** in supporting God's work. Just as the exiled community was called to contribute to the physical Temple, believers today are called to support the spiritual "house of God"—the church—through their tithes and offerings. Secondly, it highlights the need for **practical provision** for ministry. The "silver, gold, goods, and beasts" represent the material resources necessary for the church's mission, whether for facilities, outreach, missions, or supporting those in full-time ministry. Finally, and crucially, the "freewill offering" reminds us that Christian giving should flow from a **willing and cheerful heart**, not merely from obligation. As [2 Corinthians 9:7](/2_corinthians/9-7 "2 Corinthians 9:7 - God Loves a Cheerful Giver") teaches, "God loves a cheerful giver." This passage encourages believers to give both dutifully and generously, recognizing that their contributions enable the spread of the Gospel and the building up of God's kingdom.

### CHRIST-CENTERED FULFILLMENT
Ezra 1:4, with its focus on the rebuilding of the physical Temple and the communal support for this sacred task, finds its ultimate fulfillment and deeper meaning in Jesus Christ and the New Covenant. The Old Testament Temple, though magnificent, was a shadow and a pointer to a greater reality. Jesus Himself declared, "Destroy this temple, and in three days I will raise it up," referring to [the temple of His body](/john/2-19 "John 2:19 - Jesus, the Temple of God"), which He would resurrect ([John 2:19-21](/john/2-19-21 "John 2:19-21 - Jesus, the Temple of His Body")). Christ is the true and ultimate Temple, the dwelling place of God among humanity, where God's presence is fully manifested. Furthermore, through His sacrificial work, believers are now incorporated into this spiritual reality, becoming "living stones" built into a spiritual house, a "holy priesthood" ([1 Peter 2:5](/1_peter/2-5 "1 Peter 2:5 - Living Stones, Spiritual House")). The "freewill offering" in Ezra 1:4 foreshadows the ultimate, perfect, and truly freewill offering of Christ Himself, who "gave himself for us, a fragrant offering and sacrifice to God" ([Ephesians 5:2](/ephesians/5-2 "Ephesians 5:2 - Christ's Sacrificial Love")), a once-for-all sacrifice that perfectly atoned for sin ([Hebrews 10:10](/hebrews/10-10 "Hebrews 10:10 - Christ's Once-for-All Sacrifice")). The communal support for the physical Temple in Ezra finds its New Covenant parallel in the body of Christ, where believers are called to support one another and the work of the Gospel, partnering together to build up the spiritual house of God, which is His church ([Ephesians 4:11-16](/ephesians/4-11-16 "Ephesians 4:11-16 - Building Up the Body of Christ")). Thus, Ezra 1:4, while rooted in a specific historical context, beautifully prefigures the greater spiritual realities of Christ as the Temple and the church as His living body, built by His grace and sustained by the mutual support and freewill offerings of His people.

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

1 Chronicles 29:3

Moreover, because I have set my affection to the house of my God, I have of mine own proper good, of gold and silver, [which] I have given to the house of my God, over and above all that I have prepared for the holy house,

Ecclesiastes 4:9

Two [are] better than one; because they have a good reward for their labour.

Ecclesiastes 4:10

For if they fall, the one will lift up his fellow: but woe to him [that is] alone when he falleth; for [he hath] not another to help him up.

1 Chronicles 29:17

I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of mine heart I have willingly offered all these things: and now have I seen with joy thy people, which are present here, to offer willingly unto thee.

Ezra 7:16

And all the silver and gold that thou canst find in all the province of Babylon, with the freewill offering of the people, and of the priests, offering willingly for the house of their God which [is] in Jerusalem:

Ezra 7:18

And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your God.

Galatians 6:2

Bear ye one another's burdens, and so fulfil the law of Christ.