Ezra 3:2

KJV

Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt offerings thereon, as [it is] written in the law of Moses the man of God.

KJV (with Strong's)

Then stood up {H6965} Jeshua {H3442} the son {H1121} of Jozadak {H3136}, and his brethren {H251} the priests {H3548}, and Zerubbabel {H2216} the son {H1121} of Shealtiel {H7597}, and his brethren {H251}, and builded {H1129} the altar {H4196} of the God {H430} of Israel {H3478}, to offer {H5927} burnt offerings {H5930} thereon, as it is written {H3789} in the law {H8451} of Moses {H4872} the man {H376} of God {H430}.

Complete Jewish Bible

Then Yeshua the son of Yotzadak with his fellow cohanim, and Z'rubavel the son of Sh'alti'el with his kinsmen, organized rebuilding the altar of the God of Isra'el; so that they could offer burnt offerings on it, as is written in the Torah of Moshe the man of God.

Berean Standard Bible

Then Jeshua son of Jozadak and his fellow priests, along with Zerubbabel son of Shealtiel and his associates, began to build the altar of the God of Israel to sacrifice burnt offerings on it, as it is written in the Law of Moses the man of God.

American Standard Version

Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt-offerings thereon, as it is written in the law of Moses the man of God.

Commentary

### SUMMARY
Ezra 3:2 details the immediate and faithful actions of the returned Jewish exiles, led by Jeshua the High Priest and Zerubbabel the civil governor, to re-establish proper worship in Jerusalem. Prioritizing the command of God over all other concerns, they constructed the altar for burnt offerings according to the precise instructions found in the Law of Moses, thereby laying the spiritual foundation for the rebuilding of the temple and the restoration of their covenant relationship with God.

### CONTEXT
* **Literary Context:** Ezra 3:2 follows the initial return of the exiles under Zerubbabel and Jeshua, as detailed in [Ezra 2](/ezra/2 "Ezra 2 - The List of Those Who Returned"). [Ezra 3:1](/ezra/3-1 "Ezra 3:1 - The People Gather in Jerusalem") sets the scene, describing the gathering of the people in Jerusalem "as one man," indicating a unified purpose. This verse then immediately highlights their first collective act: the construction of the altar. The subsequent verses in [Ezra 3](/ezra/3 "Ezra 3 - Rebuilding the Altar and Laying the Temple Foundation") describe the offering of sacrifices, the celebration of the Feast of Booths, and the laying of the temple foundation, all of which underscore the priority of worship and obedience before any large-scale physical reconstruction. The immediate focus on the altar demonstrates a theological understanding that spiritual restoration precedes and empowers physical rebuilding.
* **Historical & Cultural Context:** After seventy years of Babylonian exile, as prophesied by [Jeremiah 29:10](/jeremiah/29-10 "Jeremiah 29:10 - Prophecy of Seventy Years of Exile"), the Jews were permitted to return to Judah by the decree of [Cyrus the Great](/ezra/1-1 "Ezra 1:1 - Cyrus's Decree") in 538 BC. They returned to a land that had been desolate, with Jerusalem and the Temple in ruins. The construction of the altar was not merely a practical step but a profound act of spiritual and national recommitment. In ancient Israelite culture, the altar was the central point of communion with God, where atonement was made and fellowship restored through prescribed sacrifices. Rebuilding it first, even before the temple walls, signified their immediate desire to re-establish their covenant relationship with Yahweh and seek His favor, especially in the face of potential opposition from surrounding peoples, as hinted at in [Ezra 3:3](/ezra/3-3 "Ezra 3:3 - Fear of Surrounding Peoples").
* **Key Themes:** This verse powerfully illustrates several key themes central to the book of Ezra and the post-exilic narrative. **Restoration** is paramount, not just of a physical structure, but of a spiritual relationship through proper worship. The emphasis on "as it is written in the law of Moses" highlights the theme of **obedience to divine revelation** as the foundation for all true spiritual renewal. The collaboration between Jeshua (priestly authority) and Zerubbabel (civil authority) underscores the theme of **unified leadership** essential for God's people to accomplish His will. Furthermore, the act of building the altar before anything else establishes the **priority of worship and atonement** as the bedrock of their national and spiritual identity, echoing the importance of the sacrificial system throughout the Pentateuch, particularly in [Leviticus 1](/leviticus/1 "Leviticus 1 - The Burnt Offering").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Jeshua (Hebrew, _Yēšûaʿ'_):** A shortened form of Joshua or Jehoshua, meaning "Yahweh is salvation." As the High Priest, Jeshua represented the spiritual leadership, the Levitical order, and the re-establishment of the sacrificial system. His name itself carries theological weight, pointing to God's redemptive work. He is also a significant figure in the book of Zechariah, where he is cleansed and re-clothed, symbolizing the purification and restoration of the priesthood and the nation ([Zechariah 3:1-5](/zechariah/3-1 "Zechariah 3:1-5 - Vision of Jeshua the High Priest")).
* **Zerubbabel (Hebrew, _Zᵉrubbāḇel'_):** Meaning "seed of Babylon" or "born in Babylon." As the civil governor and a descendant of King David, Zerubbabel represented the royal lineage and civil authority. His presence alongside Jeshua symbolized the unity of spiritual and governmental leadership, crucial for the coherent and divinely sanctioned rebuilding effort. He was instrumental in laying the temple foundation and completing the temple, despite opposition ([Haggai 1:14](/haggai/1-14 "Haggai 1:14 - Zerubbabel's Role in Rebuilding")).
* **Altar (Hebrew, _mizbēaḥ'_):** From the root _zābaḥ_ meaning "to slaughter" or "to sacrifice." The altar was the central place for offerings and sacrifices, symbolizing communion with God, atonement for sin, and the restoration of fellowship. Its immediate construction, even before the temple foundation, underscores its profound theological significance as the primary means of approaching God according to the Mosaic Law. It was the place where the blood of atonement was applied, signifying the covering of sin and the re-establishment of a holy relationship.

#### Verse Breakdown
* **"Then stood up Jeshua the son of Jozadak, and his brethren the priests":** This clause highlights the initiative of the spiritual leadership. Jeshua, as the High Priest, along with the other priests (his "brethren"), took the lead in re-establishing the Levitical order and the sacrificial system. Their standing up signifies a decisive and authoritative action, demonstrating their commitment to their God-given roles immediately upon return.
* **"and Zerubbabel the son of Shealtiel, and his brethren":** This clause introduces the civil leadership, represented by Zerubbabel, a descendant of David and the governor. His "brethren" refer to the heads of families and other prominent lay leaders. The parallel structure emphasizes the unified effort of both priestly and civil authorities, demonstrating a harmonious collaboration essential for the community's spiritual and physical restoration.
* **"and builded the altar of the God of Israel, to offer burnt offerings thereon":** This is the central action of the verse. The immediate construction of the altar signifies their primary focus: restoring proper worship and atonement. The "God of Israel" emphasizes their unique covenant relationship. "Burnt offerings" (Hebrew, _ʿōlāh_) were a specific type of sacrifice, entirely consumed by fire, symbolizing complete dedication and atonement for sin, as detailed in [Leviticus 1](/leviticus/1 "Leviticus 1 - The Burnt Offering"). This act was foundational for all subsequent rebuilding.
* **"as [it is] written in the law of Moses the man of God":** This crucial phrase underscores the principle of meticulous obedience to divine revelation. Their actions were not based on human ingenuity or convenience but on the explicit commands found in the Torah, given through Moses. Moses is called "the man of God," a title signifying his unique prophetic and mediatorial role in delivering God's law to Israel ([Deuteronomy 33:1](/deuteronomy/33-1 "Deuteronomy 33:1 - The Blessing of Moses")). This adherence to the Law validated their worship and ensured its divine acceptance.

#### Literary Devices
The verse employs several literary devices to convey its profound message. **Parallelism** is evident in the symmetrical listing of the two key leaders, Jeshua and Zerubbabel, each followed by "and his brethren," emphasizing their joint leadership and the unity of the community. The phrase "stood up" serves as a form of **emphasis**, highlighting the decisive and immediate action taken by the leaders. The explicit mention of "as it is written in the law of Moses the man of God" functions as a **validation** and **affirmation** of their obedience, rooting their actions in divine authority rather than human initiative. Furthermore, the building of the altar itself is deeply **symbolic**, representing the re-establishment of the covenant, the priority of worship, and the necessity of atonement for a people returning from exile.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 3:2 is a powerful testament to the priority of worship and obedience in the life of God's people. The immediate construction of the altar, even before the temple foundation was laid, reveals a profound theological truth: spiritual restoration must precede and inform physical rebuilding. It demonstrates that the proper relationship with God, established through prescribed worship and atonement, is the absolute foundation for any true societal or individual renewal. This act of faith, rooted in the Law, was a declaration that despite their past failures and present vulnerabilities, their ultimate hope and security lay in God's covenant faithfulness and their adherence to His revealed will. It underscores that God's ways, not human strategies, are the path to lasting blessing and restoration.

* [Deuteronomy 12:5-7](/deuteronomy/12-5 "Deuteronomy 12:5-7 - The Chosen Place of Worship")
* [Haggai 1:7-8](/haggai/1-7 "Haggai 1:7-8 - Consider Your Ways")
* [Romans 12:1](/romans/12-1 "Romans 12:1 - Living Sacrifices")

### REFLECTION AND APPLICATION
The example of Jeshua and Zerubbabel in Ezra 3:2 provides a timeless blueprint for spiritual renewal, both individually and corporately. Their immediate priority was to re-establish the means of worship and atonement according to God's Law, even amidst the daunting task of rebuilding a ruined city and temple. This teaches us that true restoration begins not with grand plans or physical structures, but with a renewed commitment to God's established ways of worship and obedience. In our own lives, when faced with overwhelming challenges or a sense of spiritual desolation, the first step is always to prioritize our relationship with God—to "build the altar" of prayer, worship, and obedience to His Word. This foundational act of faith provides the strength, direction, and divine favor necessary for all subsequent endeavors, reminding us that God honors those who honor Him by seeking His face first.

#### Questions for Reflection
* **What "altar" in your life needs to be rebuilt or prioritized today, representing your commitment to God's worship and obedience?**
* **How does the collaboration between Jeshua (spiritual) and Zerubbabel (civil) inform your understanding of leadership and unity in spiritual endeavors?**
* **In what areas of your life are you tempted to prioritize practical concerns over spiritual foundations, and how can you realign your priorities with the example of Ezra 3:2?**
* **What does it mean for you to act "as it is written in the law of Moses the man of God" in your daily walk with Christ?**

### FAQ
**Why was building the altar the first priority, even before the temple walls?**

Answer: The immediate construction of the altar before the temple walls highlights the profound theological priority of worship and atonement. In ancient Israelite worship, the altar was the central place where sacrifices were offered, symbolizing communion with God and the expiation of sins. The temple itself was the dwelling place of God's presence, but the altar was the means by which the people could approach Him and make atonement. By building the altar first, Jeshua and Zerubbabel demonstrated that restoring their covenant relationship with God through prescribed worship was paramount. It was an act of faith, seeking God's favor and acknowledging His sovereignty, even in the midst of fear from surrounding peoples ([Ezra 3:3](/ezra/3-3 "Ezra 3:3 - Fear of Surrounding Peoples")), before embarking on the larger, more visible task of rebuilding the temple structure. This sequence underscored that spiritual reconciliation was the necessary foundation for any lasting physical or national restoration.

### CHRIST-CENTERED FULFILLMENT
Ezra 3:2, with its emphasis on the altar, burnt offerings, and obedience to the Law, finds its ultimate and perfect fulfillment in Jesus Christ. The altar and its sacrifices in the Old Testament were shadows pointing to the one, perfect, and final sacrifice of the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God") on the cross. Just as the burnt offering symbolized complete dedication and atonement, Christ's death was a [once-for-all sacrifice](/hebrews/10-10 "Hebrews 10:10 - Christ's Sacrifice Once for All") that perfectly atoned for sin and fully reconciled humanity to God. Jeshua and Zerubbabel, representing the priestly and royal lines, foreshadowed Jesus, who is both our [Great High Priest](/hebrews/4-14 "Hebrews 4:14 - Jesus Our Great High Priest") (after the order of Melchizedek, not Aaron, as seen in [Hebrews 7](/hebrews/7 "Hebrews 7 - Melchizedek and Christ's Priesthood")) and the [King of Kings](/revelation/19-16 "Revelation 19:16 - King of Kings and Lord of Lords"), the true descendant of David who establishes an eternal kingdom. The obedience to the "law of Moses the man of God" in Ezra points to Christ, who did not come to abolish the Law but to [fulfill it perfectly](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law"), embodying its righteousness and bearing its curse on our behalf. Thus, the spiritual restoration initiated by the altar in Ezra 3:2 is fully realized in the new covenant, where believers draw near to God not through animal sacrifices, but through the [blood of Jesus](/hebrews/10-19-22 "Hebrews 10:19-22 - Access Through Christ's Blood"), our ultimate Altar and Sacrifice.

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

Ezra 2:2

Which came with Zerubbabel: Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, Baanah. The number of the men of the people of Israel:

Luke 3:27

Which was [the son] of Joanna, which was [the son] of Rhesa, which was [the son] of Zorobabel, which was [the son] of Salathiel, which was [the son] of Neri,

Haggai 1:1

¶ In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the LORD by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, saying,

1 Chronicles 3:17

And the sons of Jeconiah; Assir, Salathiel his son,

Matthew 1:12

And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;

Matthew 1:13

And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;

Exodus 20:24

An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where I record my name I will come unto thee, and I will bless thee.