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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezra 3:1–7. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. A general assembly of the returned Israelites at Jerusalem, in the seventh month, Ezr 3:1. We may suppose that they came from Babylon in the spring, and must allow at least four months for the journey, for so long Ezra and his company were in coming, Ezr 7:9. The seventh month therefore soon came, in which many of the feasts of the Lord were to be solemnized; and then they gathered themselves together by agreement among themselves, rather than by the command of authority, to Jerusalem. Though they had newly come to their cities, and had their hands full of business there, to provide necessaries for themselves and their families, which might have excused them from attending on God's altar till the hurry was a little over, as many foolishly put off their coming to the communion till they are settled in the world, yet such was their zeal for religion, now that they had newly come from under correction for their irreligion, that they left all their business in the country, to attend God's altar; and (which is strange) in this pious zeal they were all of a mind, they came as one man. Let worldly business be postponed to the business of religion and it will prosper the better.
II.The care which their leading men took to have an altar ready for them to attend upon.
1.Joshua and his brethren the priests, Zerubbabel and his brethren the princes, built the altar of the God of Israel (Ezr 3:2), in the same place (it is likely) where it had stood, upon the same bases, Ezr 3:3. Bishop Patrick, observing that before the temple was built there seems to have been a tabernacle pitched for the divine service, as was in David's time, not on Mount Moriah, but Mount Sion (Ch1 9:23), supposes that this altar was erected there, to be sued while the temple was in building. Let us learn hence,
(1.)To begin with God. The more difficult and necessitous our case is the more concerned we are to take him along with us in all our ways. If we expect to be directed by his oracles, let him be honoured by our offerings.
(2.)To do what we can in the worship of God when we cannot do what we would. They could not immediately have a temple, but they would not be without an altar. Abraham, wherever he came, built an altar; and wherever we come, though we may perhaps want the benefit of the candlestick of preaching, and the showbread of the eucharist, yet, if we bring not the sacrifices of prayer and praise, we are wanting in our duty, for we have an altar that sanctifies the gift ever ready.
2.Observe the reason here given why they hastened to set up the altar: Fear was upon them, because of the people of the land. They were in the midst of enemies that bore ill will to them and their religion, for whom they were an unequal match. And,
(1.)Though they were so, yet they built the altar (so some read it); they would not be frightened from their religion by the opposition they were likely to meet with in it. Never let the fear of man bring us into this snare.
(2.)Because they were so, therefore they set up the altar. Apprehension of danger should stir us up to our duty. Have we many enemies? Then it is good to have God our friend and to keep up our correspondence with him. This good use we should make of our fears, we should be driven by them to our knees. Even Saul would think himself undone if the enemy should come upon him before he had made his supplication to God, Sa1 13:12.
III.The sacrifices they offered upon the altar.
The altar was reared to be used, and they used it accordingly. Let not those that have an altar starve it.
1.They began on the first day of the seventh month, Ezr 3:6. It does not appear that they had any fire from heaven to begin with, as Moses and Solomon had, but common fire served them, as it did the patriarchs.
2.Having begun, they kept up the continual burnt-offering (Ezr 3:5), morning and evening, Ezr 3:3. They had known by sad experience what it was to want the comfort of the daily sacrifice to plead in their daily prayers, and now that it was revived they resolved not to let it fall again. The daily lamb typified the Lamb of God, whose righteousness must be our confidence in all our prayers.
3.They observed all the set feasts of the Lord, and offered the sacrifices appointed for each, and particularly the feast of tabernacles, Ezr 3:4, Ezr 3:5. Now that they had received such great mercy from God that joyful feast was in a special manner seasonable. And now that they were beginning to settle in their cities it might serve well to remind them of their fathers dwelling in tents in the wilderness. That feast also which had a peculiar reference to gospel times (as appears, Zac 14:18) was brought, in a special manner, into reputation, now that those times drew on. Of the services of this feast, which continued seven days and had peculiar sacrifices appointed, it is said that they did as the duty of every day required (see Num 29:13, Num 29:17, etc.), Verbum die in die suo - the word, or matter, of the day in its day (so it is in the original) - a phrase that has become proverbial with those that have used themselves to scripture-language. If the feast of tabernacles was a figure of a gospel conversation, in respect of continual weanedness from the world and joy in God, we may infer that it concerns us all to do the work of the day in its day, according as the duty of the day requires, that is,
(1.)We must improve time, by finding some business to do every day that will turn to a good account.
(2.)We must improve opportunity, by accommodating ourselves to that which is the proper business of the present day. Every thing is beautiful in its season. The tenth day of this month was the day of atonement, a solemn day, and very seasonable now: it is very probable that they observed it, yet it is not mentioned, nor indeed in all the Old Testament do I remember the least mention of the observance of that day; as if it were enough that we have the law of it in Lev. 16, and the gospel of it, which was the chief intention of it, in the New Testament.
4.They offered every man's free-will offering, Ezr 3:5. The law required much, but they brought more; for, though they had little wealth to support the expense of their sacrifices, they had much zeal, and, we may suppose, spared at their own tables that they might plentifully supply God's altar. Happy are those that bring with them out of the furnace of affliction such a holy heat as this.
IV.The preparation they made for the building of the temple, Ezr 3:7.
This they applied themselves immediately to; for, while we do what we can, we must still be aiming to do more and better. Tyre and Sidon must now, as of old, furnish them with workmen, and Lebanon with timber, orders for both which they had from Cyrus. What God calls us to we may depend upon his providence to furnish us for.
Historical interpretation
Four Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Or rather let them learn of you, who are so well instructed in such histories, how that Jeshua the son of Josedek the priest, and his brother, and Zerubbabel the wise, the son of Salathiel, and Ezra the priest and scribe of the law, as the temple was being built after the captivity, the feast of tabernacles being at hand (which was a great feast and time of assembly and prayer in Israel), gathered the people together with one accord in the great court within the first gate, which is toward the east, and prepared the altar to God, and there offered their gifts and kept the feast. And so afterwards they brought hither their sacrifices, on the sabbaths and the new moons, and the people offered up their prayers. And yet the Scripture says expressly that when these things were done, the temple of God was not yet built; but rather while they thus prayed, the building of the house was advancing. So neither were their prayers deferred in expectation of the dedication, nor was the dedication prevented by the assemblies held for the sake of prayer. But the people thus continued to pray; and when the house was entirely finished, they celebrated the dedication, and brought their gifts for that purpose and all kept the feast for the completion of the work.
They placed the altar on its bases, etc. For the bases are indeed the hearts of the elect, prepared by the commandments of preceding teachers, like the tools of craftsmen, to receive the sacraments of the faith of the Lord. And it is well said that there is one altar, but there are many bases that support it; for there is one Lord, one faith, one baptism, one God (Ephesians IV), but there are many hearts of the faithful, established by the one rule of truth, as if gathered in equal measure, bearing the heavenly burden of the sacraments with common devotion. Otherwise, whoever entrusts the sacraments of faith to those less instructed and still not caring to abandon former vices, places the altar of the Lord on the ground without bases, because they hand over heavenly matters to earthly minds. This place also agrees with what the Lord says in the Gospel: Neither do they light a lamp and put it under a bushel, but on a lampstand, so that it gives light to all who are in the house (Matthew V). Just as the Lord is rightly called the altar, because he cleanses us from our iniquities, because receiving the vows of our prayers, he commends them to the Father; so also the lamp can not unfittingly be called, because he placed the light of eternal divinity on the vessel of assumed humanity. The bases are, however, put under the altar, and the lampstand is put under the lamp, when the faithful with humble intent submit their hearts or bodies to practice by working what they believe. It is well said, when it was mentioned that they placed the altar on its bases, that the peoples of the lands were deterring them around; because with the undertakings of the pious faithful to God, the contradiction of wicked spirits or men will immediately be present, who strive to hinder the good work lest it be perfected. Hence such peoples of the lands are well called, in distinction from those who say: But our conversation is in heaven (Philippians III). But although the peoples of the lands deter, it is necessary for the citizens of the heavenly city to persist in virtuous works begun. For it follows: And they offered burnt offerings on it to the Lord morning and evening. For we offer burnt offerings to the Lord on his altar, when, with unwavering devotion established in our hearts by his faith, we give effort to good actions. And we do this morning and evening, when we certainly remember that we received the beginnings of a saving intention from him, and that we can only complete the good things we have begun through the help of his grace; and thus with burning desire we offer to him vows of gratitude in all things with a pious life. Again, we make a burnt offering in the morning, when for the light of spiritual knowledge received, we repay our Creator with good living. We make a burnt offering in the evening, when for the eternal rest, which we hope to receive from him after good works, we burn with incessant zeal. It can also rightly be taken according to the letter, that we offer burnt offerings to the Lord morning and evening, when we strive to please the divine majesty at all times, so that rising at dawn, we do not first proceed to perform the necessary duties of human frailty, before, inflamed by the fire of divine charity, with devout prayers we commend ourselves to the Lord, according to the one who said: And in the morning my prayer shall come before you. Similarly, after completing the day’s work, we do not give sleep to our eyes, or slumber to our eyelids, before we consecrate a place to the Lord in ourselves with a more diligent instance of prayers, according to what the same prophet says: Let my prayer be set before you as incense, the lifting up of my hands as the evening sacrifice (Psalm 140).
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Summary
Ezra 3:3 vividly portrays the courageous and faith-driven actions of the Jewish exiles who, having returned to Jerusalem, immediately prioritized the re-establishment of proper worship of the Lord. Despite the palpable and legitimate fear of hostile local populations, Zerubbabel and Jeshua led the community in meticulously setting the altar on its original foundations and faithfully resuming the daily burnt offerings. This foundational act, undertaken even before the Temple structure could be rebuilt, powerfully signifies their unwavering commitment to God's covenant, their spiritual priorities, and their profound trust in divine provision amidst significant adversity.
Context
Literary Context
This verse is strategically placed at the very beginning of Ezra 3, immediately following the detailed account of King Cyrus's decree allowing the Jewish exiles to return to Jerusalem (Ezra 1) and the comprehensive list of those who made the journey back to Judah (Ezra 2). With the people now gathered in Jerusalem, the narrative swiftly moves to their first collective action: the re-establishment of the altar. Ezra 3:2 introduces the leaders, Jeshua and Zerubbabel, and their initiative to build the altar, and verse 3 then details the actual setting of this sacred structure and the immediate resumption of the prescribed daily sacrifices. This sequence underscores the theological priority placed on worship and atonement as the indispensable foundation for any further rebuilding efforts, including the laying of the Temple's foundation described later in Ezra 3:8-13.
Historical & Cultural Context
The events of Ezra 3:3 are set in the early post-exilic period, specifically around 538 BC, following the seventy-year Babylonian captivity. The returning Jewish community was a relatively small, vulnerable, and impoverished remnant, re-entering a land that had been inhabited by various other peoples during their absence. These "people of those countries" (Hebrew: ʻam haʼarets), often identified with the Samaritans and other local groups, viewed the Jewish return and their rebuilding aspirations with deep suspicion and open hostility, as vividly documented in Ezra 4. Culturally, the altar was the absolute focal point of Israelite worship, the divinely appointed place where sacrifices were offered to atone for sin, express devotion, and maintain covenant relationship with Yahweh. The daily morning and evening burnt offerings (ʻôlâh) were not optional but were central commandments of the Mosaic Law, meticulously prescribed in passages such as Exodus 29:38-42 and Numbers 28:3-8. Their immediate restoration of these rituals was a powerful act of national and religious identity, signaling their unwavering commitment to the covenant and the restoration of proper worship.
Key Themes
Ezra 3:3 powerfully encapsulates several profound themes that resonate throughout the book of Ezra and the broader biblical narrative. Foremost is the theme of the Restoration of Worship. The decision to rebuild the altar and resume daily sacrifices before any other construction highlights that spiritual renewal and right relationship with God were the paramount priorities for the returning exiles. This act was not merely ritualistic but a foundational step in re-establishing their identity as God's covenant people. Secondly, the explicit mention of "fear... because of the people of those countries" introduces the theme of Faith Amidst Fear. Despite legitimate and understandable apprehension from their adversaries, this fear did not paralyze the community; rather, it spurred them to immediate obedience and reliance on God. It demonstrates a profound trust that God would protect them as they honored Him, echoing the principle found in Psalm 56:3-4. Finally, the meticulous act of setting the altar "upon his bases" and offering "burnt offerings morning and evening" underscores the theme of Obedience to God's Ordinances. Their commitment to the specific commands of the Torah regarding sacrificial worship was a testament to their desire to live in accordance with God's revealed will, recognizing that true national restoration began with spiritual fidelity and adherence to divine law.
Exposition and Analysis
Key Word Analysis
This verb, meaning "to be erect," "to set up," or "to establish," emphasizes the deliberate and foundational nature of their action. It signifies not merely placing the altar, but firmly establishing it in its proper, divinely intended location. The choice of this word highlights the intentionality and stability with which they sought to re-institute proper worship.
Derived from a root meaning "fright" or "terror," this term describes the genuine apprehension felt by the exiles due to the hostile presence of surrounding peoples. However, in this context, this "fear" acts as a catalyst, driving them to seek divine protection and favor through immediate and obedient worship, rather than deterring them. It underscores their vulnerability and their profound reliance on God as their ultimate refuge.
Literally meaning "that which goes up" (referring to the smoke ascending), the ʻôlâh was a whole burnt offering, completely consumed by fire on the altar. It symbolized complete dedication, propitiation, and atonement. The immediate and consistent resumption of these offerings "morning and evening" signifies the people's total commitment to reconciliation with God and their desire for continuous communion and forgiveness, as prescribed by the Mosaic Law.
Verse Breakdown
"And they set the altar upon his bases"
This clause highlights the deliberate, precise, and reverent action of the returning exiles. The phrase "upon his bases" refers to the original foundations or the divinely designated site of the pre-exilic altar, indicating a meticulous desire to restore worship in accordance with ancient tradition and divine command. This act was a foundational step, signifying their commitment to ordered and authentic worship.
"for fear [was] upon them because of the people of those countries"
This explanatory clause reveals the immediate and compelling motivation behind their urgency. The returning community was acutely aware of the hostile local populations who opposed their presence and rebuilding efforts. This external threat, rather than paralyzing them, seems to have intensified their resolve to seek God's favor and protection through immediate acts of worship and obedience, recognizing Him as their ultimate defense.
"and they offered burnt offerings thereon unto the LORD, [even] burnt offerings morning and evening"
This describes the core act of worship that immediately followed the altar's placement. The "burnt offerings" (Hebrew ʻôlâh) were a fundamental part of Israelite worship, symbolizing complete devotion and atonement. The specification "morning and evening" emphasizes their faithful adherence to the daily sacrificial regimen prescribed in the Torah, signifying a consistent, disciplined, and ongoing recommitment to God's covenant and His revealed will.
Literary Devices
Ezra 3:3 masterfully employs several literary devices to convey its profound message of faith and restoration. Juxtaposition is central, powerfully contrasting the external threat of "fear... because of the people of those countries" with the internal resolve and immediate action of setting the altar and offering sacrifices. This highlights the exiles' faith and obedience as a response that transcends their very real apprehension. The Symbolism of the altar is paramount; it represents not merely a physical structure but the very heart of Israel's covenant relationship with God, serving as the designated place of atonement, communion, and dedication. Its immediate restoration signifies the spiritual renewal and re-establishment of the people's relationship with Yahweh. Furthermore, the Repetition of "burnt offerings" ("offered burnt offerings thereon unto the LORD, even burnt offerings") serves to emphasize the profound significance and centrality of this act of worship, underscoring its foundational importance to their spiritual identity and their renewed commitment to God's covenant.
Theological and Thematic Connections
Ezra 3:3 stands as a powerful testament to the enduring priority of worship and obedience in the life of God's people, even in the face of daunting circumstances. The immediate rebuilding of the altar, before the Temple itself, underscores the profound theological truth that relationship with God, expressed through worship and atonement, is paramount and foundational to any other endeavor. Their fear, rather than leading to paralysis, propelled them to seek God's favor and protection through prescribed means, illustrating a deep trust in His sovereignty and provision. This act served as a public declaration of their renewed covenant with Yahweh, affirming His rightful place as their God and protector amidst a hostile world. It reminds us that true spiritual restoration begins not with grand structures, but with humble, obedient worship that acknowledges God's supremacy and our dependence on Him.
Reflection and Application
The actions of the returning exiles in Ezra 3:3 offer profound and enduring lessons for believers today. Their immediate prioritization of worship, even amidst palpable fear and daunting external opposition, challenges us to critically examine our own spiritual priorities. When life feels uncertain, hostile, or overwhelming, are we quick to re-establish or reinforce our spiritual foundations? Do we allow fear or external pressures to dictate our devotion, or do they instead drive us more deeply into God's presence and His prescribed ways? The exiles understood that their security and success depended not on their numbers or strength, but on God's favor, accessed through obedient worship. This calls us to consider what "altars" in our own lives—our daily disciplines of prayer, Bible study, and communion with God—might need to be rebuilt, re-prioritized, or consistently maintained. Their example encourages us to act in faith, knowing that true security is found in God alone, and that our worship is a powerful declaration of our trust in Him, regardless of the circumstances.
Questions for Reflection
FAQ
Why did they rebuild the altar before the Temple itself?
The decision to rebuild the altar before the main Temple structure was a profound theological and practical priority. The altar was the central place of sacrifice, essential for atonement and communion with God under the Mosaic Law. By re-establishing the daily burnt offerings, the exiles immediately restored the prescribed means of reconciliation with God and sought His favor and protection. This demonstrated their understanding that spiritual purity and right relationship with God were paramount, even more urgent than the physical edifice of the Temple. It was a clear declaration that worship and atonement were the true foundation of their national and spiritual identity, and thus, the most immediate act of obedience required for their restoration.
Who were "the people of those countries" that caused them fear?
"The people of those countries" (Hebrew: ʻam haʼarets) primarily refers to the various non-Jewish inhabitants who had settled in the land of Judah and Samaria during the Babylonian exile. This included groups like the Samaritans, who were a mixed population with their own religious practices, and other local peoples who had established themselves in the absence of the Jews. These groups viewed the returning Jews with suspicion and hostility, often seeing them as a threat to their own influence and control over the land. Their opposition to the rebuilding efforts is explicitly detailed later in Ezra 4, where they actively sought to hinder the Jews' work through various means, including intimidation, discouragement, and official complaints to the Persian authorities.
What was the significance of offering burnt offerings "morning and evening"?
The "morning and evening" burnt offerings were a direct adherence to the specific commands given in the Mosaic Law for daily public worship, as detailed in passages like Exodus 29:38-42 and Numbers 28:3-8. These daily sacrifices symbolized a continuous act of atonement, dedication, and communion between God and His people. By meticulously resuming these offerings, the exiles demonstrated their commitment to God's covenant, their desire for ongoing forgiveness, and their consistent reliance on His presence and provision throughout each day. It was a foundational practice signifying their return to a life of ordered obedience and perpetual worship, acknowledging God's sovereignty over all aspects of their lives.
Christ-Centered Fulfillment
Ezra 3:3, with its poignant account of the re-establishment of the altar and daily burnt offerings amidst fear, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The temporary, repeated sacrifices offered "morning and evening" on the altar in Jerusalem, designed for the atonement of sins, pointed forward to the once-for-all, perfect sacrifice of the Lamb of God on the cross. The very real fear that drove the exiles to seek God's protection and favor through these offerings foreshadows humanity's universal need for deliverance from the ultimate fears of sin, judgment, and death—a deliverance fully and eternally accomplished through Christ's atoning work. He is our ultimate altar, and His body, broken for us, is the perfect offering, rendering all subsequent animal sacrifices obsolete (Hebrews 10:1-18). Through His finished work, believers are now called to offer spiritual sacrifices—lives of worship, obedience, and service—as a "living sacrifice" (Romans 12:1) and to become a "holy priesthood" offering "spiritual sacrifices acceptable to God through Jesus Christ" (1 Peter 2:5). The fear of external enemies that spurred the exiles to worship is transformed in Christ into a reverent awe and profound trust in our Savior, who has overcome the world and all its threats, granting us peace and eternal security (John 16:33).