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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.
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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.
However, they gave money to the stonecutters and the builders, etc. The stonecutters are hewers of stones. Hence it is written in the book of Chronicles: And David commanded that all proselytes from the land of Israel be assembled, and appointed some of them as stonecutters to cut stones (II Chron. XXXII). Builders are those who make cement for binding stones from gypsum or lime. Hence another translation for stonecutters and builders is hewers of stones and craftsmen. Therefore, note the pious ingenuity of the people, that sparing no expense, from what was necessary for them, and from what they lived on, they either bought materials for the building of the temple or hired workers. Joppa, however, is a maritime city of Palestine, about forty miles from Jerusalem. But Sidon and Tyre were the most noble cities of Phoenicia, having Mount Lebanon nearby. Hence, the children of the exile, obtaining their aid, asked for cedar wood to be cut for them from Lebanon and transported by rafts through the sea to Joppa, from where they could again carry it by land to Jerusalem for the work of the temple, which is established to have been done in the same order at the first construction of the temple. And because Solomon, with royal power, obtained whatever he desired from his friend King Hiram without any labor. But now exiles, returning home after many years, since they did not have the power of the kingdom, obtained all that the desired work required by means of payment. In a spiritual sense, the stonecutters in the building of the house of God are those who, by teaching or reproving, shape the hearts of their neighbors; whom, when they teach to stand steadfast among the partakers of the same grace, they fit them as hewing stones to be neatly joined. For as a square, whichever way you turn it, it will stand. And the mind of the elect, while it remains unmoved among all the adversities or prosperities of the world, demonstrates that it possesses the form of invincible virtue. In this sense, it is also described that Noah's ark was made of squared timbers (Gen. VI). For the same Church, which the temple made of stone signifies, also the ark made of timbers represented. The same was also shown by the tabernacle composed of boards and curtains (Exod. XXXVI). Builders, however, are in the house of the Lord, the same holy preachers who, while they bind those whom they instruct with good works in the bond of charity to each other, they join with the infusion of cement, saying: Be prudent and watchful in prayers, above all having unfailing mutual charity among yourselves (I Pet. IV). And the apostle Paul, commanding us to have the bowels of mercy, kindness, humility, modesty, patience, and the like, immediately added: But above all these things, put on charity, which is the bond of perfection (Col. III). But also the Sidonians and Tyrians, who cut the cedar wood from Lebanon for the temple structure, figuratively denote the same holy preachers, who cut down the men once elevated and shining in the glory of this world with the axe of God's word from the state of their former conversation so that, having them prostrated salutarily, and as if dried out from the corruptive moisture of innate senses, they correct them from all vice's tortuosity and raise them loftily for the ornament or defense of the holy Church. Concerning this, it is said in the Psalm titled, At the completion of the tabernacle: The voice of the Lord breaks the cedars (Ps. XXVIII). For the voice of the Lord breaks the cedars that the tabernacle may be completed when the hearts of the proud are humbled by divine inspiration, so that, with them also corrected, the number of the holy Church may be perfected. Hence, the Sidonians are interpreted as hunters, the Tyrians as constrained. For the holy preachers are hunters, capturing the wandering and errant senses of the wicked with the nets of faith to subjugate them to Christ, as He says: Come after me, and I will make you fishers of men (Matt. IV). They are also constrained because they have tribulation in the world, yet confident because the Lord has overcome the world (John XVI). Therefore, stonecutters and builders, preparing stones and cement; Sidonians and Tyrians, bringing cedar wood from Lebanon to the temple work, suggest holy preachers, who instruct the minds of their listeners to the fellowship of the Church by teaching. The princes of the fathers, namely Joshua and Zerubbabel and their brothers, give money to the same stonecutters and builders so that they might be more eager to work when those who have preceded the teachers of the word in time, merit, and learning, by Christ's authority either propose examples of their virtues or grant the pages of the divine scriptures, whose exhortations or promises fortify, so that they may not weary in the heavenly labor. They also give to the Sidonians and Tyrians food, drink, and oil, that they might bring the cedar wood from Lebanon to the sea of Joppa when they recommend spiritual gifts, among the greatest of which is charity, to be emulated by the same teachers to make them capable of preaching (II Cor. XII). Or certainly when our Lord, whom we also taught to be designated by Joshua and Zerubbabel, distributes spiritual gifts to the ministers of His word, by which illuminated inwardly, they may become stronger to combat by preaching the pride of the arrogant and the foolish wisdom. For it does not need to be taught how food, drink, and oil signify the internal nourishment of our mind, who says well that of the Psalmist singing to the Lord: You have prepared a table before me in the presence of those who trouble me. You have anointed my head with oil, and my cup inebriating, how splendid it is (Ps. XXII). Therefore, money is given to the stonecutters and builders, food, drink, and oil are given to the hewers of wood, so that they might prepare materials for the building of the house of the Lord when the abundance of virtues is divinely bestowed on the preachers of truth, by which assisted, they may suffice to correct the perverse hearts and fit them for the reception of heavenly goods. They bring the cut wood to the sea, not to be submerged in it, but to be carried through it to Joppa, which means beauty; when the same teachers announce to their listeners called to faith, the temptations of the world will occur to them but can be overcome by faith, so that first, either the waves of vices or of wicked men must be endured and thus they may reach the most beautiful fortifications and port of virtues. We can also understand that the wood intended for the temple building is carried through the sea to Joppa so that we renounce the devil, who is called by the prophet the dragon, king of all that are in the waters, that is, of the wicked, whose conversation is not in heaven but in the perturbations of the fluctuating sea of the world. We renounce all his pomps and works, and then we come to the beauty of the faith, by which we confess the Holy Trinity, one and true God, the dispensation of the Lord’s incarnation, the unity of the holy Church, the remission of sins, and the resurrection of the flesh. Therefore, rightly in this city Peter raised Tabitha, a woman devout to God, from the dead (Acts IX); because certainly in the perfection of this faith, and generally the whole Church is raised from the death of sins through baptism; and when after baptism we again fall into the death of sin, we must revive through that same faith by repenting and be returned through the reconciliation of the priests of the Church again to the assembly of the faithful.
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Summary
Ezra 3:7 meticulously details the practical and logistical efforts undertaken by the returning Jewish exiles to secure the necessary materials and skilled labor for the rebuilding of the Second Temple in Jerusalem. This verse underscores the financial provisions made for masons and carpenters, and the vital exchange of provisions (meat, drink, oil) with the Phoenician cities of Zidon and Tyre to acquire precious cedar timber from Lebanon, transported by sea to Joppa, all operating under the official sanction and provision of King Cyrus of Persia.
Context
Literary Context
This verse is strategically placed within the early narrative of Ezra, immediately following the re-establishment of the altar and the resumption of sacrifices by the returning exiles under Zerubbabel and Jeshua. Having addressed the foundational spiritual aspect of worship through the restoration of the altar and daily sacrifices (as seen in Ezra 3:2-3), Ezra 3:7 marks a crucial transition to the practical, physical construction of the Temple structure itself. It sets the stage for the solemn and joyous laying of the Temple's foundation described later in the chapter (Ezra 3:8-13), demonstrating a logical and necessary progression from spiritual dedication to tangible action in the restoration process. The entire endeavor is framed by the earlier decree of Cyrus, King of Persia, which not only permitted the exiles' return but also explicitly mandated and supported the Temple's reconstruction (Ezra 1:1-4).
Historical & Cultural Context
The mention of "them of Zidon, and to them of Tyre" bringing cedar from Lebanon immediately evokes a significant historical and cultural precedent, echoing the centuries-old alliance between Israel and Phoenicia. These Phoenician city-states were renowned for their maritime expertise and their unparalleled access to the majestic cedar forests of Lebanon. This arrangement directly mirrors the alliance forged earlier between King Solomon of Israel and King Hiram of Tyre for the construction of the First Temple (1 Kings 5:6). The payment in "money also unto the masons, and to the carpenters; and meat, and drink, and oil" highlights a comprehensive system of compensation, reflecting the value placed on both skilled labor and essential provisions in ancient trade agreements. The transportation of timber by sea to "the sea of Joppa" (modern-day Jaffa) was the most efficient and practical method for moving such heavy materials, as Joppa served as the primary port for Jerusalem, facilitating the subsequent difficult inland transport. Crucially, the phrase "according to the grant that they had of Cyrus king of Persia" underscores that this massive undertaking was not merely a local initiative but was officially sanctioned, protected, and materially supported by the dominant world power of the time, ensuring its feasibility and legitimacy.
Key Themes
This verse powerfully illustrates several key themes central to the book of Ezra and the broader post-exilic period. Firstly, it highlights Cooperation and Resourcefulness, as the returning community actively engages in strategic procurement, securing both specialized labor (masons, carpenters) and vital materials (cedar) through careful planning and payment. This demonstrates their proactive commitment to the divine mandate. Secondly, it emphasizes Divine Provision through Human Means, showcasing God's sovereign hand at work. The ability to acquire valuable Lebanese cedar and the necessary funds was fundamentally enabled by the royal grant from Cyrus (Ezra 1:4), underscoring how God can utilize secular authorities and human generosity to accomplish His divine purposes. Thirdly, the immediate focus on rebuilding the Temple after the return signifies the community's profound Priority of God's House and their unwavering commitment to restoring proper worship and God's dwelling place among His people. This practical step was a tangible, costly, and demanding expression of their spiritual devotion and theological conviction.
Exposition and Analysis
Key Word Analysis
This primitive root is highly versatile, meaning "to give," but also encompassing "to put," "to make," "to appoint," or "to grant." In Ezra 3:7, its active use ("They gave") emphasizes the intentional and deliberate action of the returning exiles. It highlights their agency and commitment in providing the necessary resources—money, food, drink, and oil—to secure the skilled labor and materials required for the Temple's reconstruction. This word underscores the practical, tangible commitment of the community to the rebuilding effort.
Derived from a root suggesting firmness or tenacity, ʼerez refers specifically to the cedar tree, particularly the renowned cedar of Lebanon. This wood was highly prized in the ancient Near East for its strength, durability, aromatic quality, and resistance to decay, making it an ideal building material, especially for sacred structures. Its use in both the First Temple (Solomon's Temple) and now the Second Temple signifies continuity, majesty, and the enduring nature of God's dwelling place. Acquiring this specific timber, even from a foreign source and at considerable expense, underscores the exiles' commitment to building a Temple worthy of God, reflecting a standard of excellence established in earlier generations.
This word signifies a permit, authorization, or official allowance, stemming from a root meaning "to have leave." Its inclusion here is crucial, as it refers to the authoritative pronouncement and accompanying provisions from Cyrus, King of Persia. This "grant" was the legal and material foundation upon which the exiles could proceed with confidence and protection. It emphasizes that the entire rebuilding effort was not a clandestine or merely local endeavor, but one that possessed full imperial sanction and, implicitly, divine authorization working through the reigning world power.
Verse Breakdown
"They gave money also unto the masons, and to the carpenters;"
This clause highlights the financial investment and recognition of skilled labor. The returning exiles understood that the monumental task of rebuilding required professional expertise in both stone (masons) and wood (carpenters), and they were prepared to compensate these craftsmen for their specialized work. This demonstrates a practical, organized, and financially committed approach to the project, acknowledging the value of skilled human effort.
"and meat, and drink, and oil, unto them of Zidon, and to them of Tyre,"
Beyond monetary payment, this specifies additional provisions given to the Phoenician suppliers. This form of compensation was common in ancient trade, especially for large-scale projects involving foreign entities. It could serve as part of a comprehensive trade agreement, a means of covering the suppliers' sustenance during their work or transport, or a demonstration of goodwill, ensuring a continued and reliable supply of materials from these vital trading partners. It showcases a holistic approach to securing resources.
"to bring cedar trees from Lebanon to the sea of Joppa,"
This outlines the specific material being acquired and its logistical journey. Lebanon was the renowned source of the finest cedar, and "the sea of Joppa" (modern Jaffa) was the closest and most practical port for transporting heavy timber by sea to the vicinity of Jerusalem. This detail reveals the significant planning, coordination, and cross-regional cooperation required for the long-distance procurement and delivery of essential building supplies.
"according to the grant that they had of Cyrus king of Persia."
This concluding phrase serves as the overarching authorization and justification for the entire operation. It reiterates that the exiles' actions were not arbitrary but were conducted under the explicit permission, protection, and likely material support stipulated by the powerful Persian emperor. This divine orchestration, working through a pagan ruler, underscores God's sovereignty in fulfilling His promises and bringing about the restoration of His people and His house.
Literary Devices
Ezra 3:7 primarily employs Allusion and Practical Realism. The meticulous detail regarding the acquisition of cedar from Lebanon via Tyre and Sidon, transported to Joppa, is a clear allusion to the construction of Solomon's First Temple, as extensively detailed in 1 Kings 5 and 2 Chronicles 2. This literary device serves to establish continuity with Israel's past glory and to validate the present rebuilding effort as a legitimate and divinely sanctioned continuation of God's work. It reminds the reader that the post-exilic community is following a hallowed precedent, connecting their present struggle with a foundational moment in Israel's history. Furthermore, the verse is characterized by Practical Realism, providing meticulous details about the financial transactions, the specific provisions (meat, drink, oil), the types of laborers (masons, carpenters), the source of materials (Lebanon), and the transportation route (to Joppa). This focus on the mundane but essential logistics grounds the spiritual endeavor in tangible, human effort, emphasizing that faith-driven projects require careful planning, resourcefulness, and diligent execution, not just spiritual fervor.
Theological and Thematic Connections
Ezra 3:7 beautifully illustrates the interplay between divine sovereignty and human responsibility in the work of God. While the overarching decree of Cyrus was a clear demonstration of God's providential hand orchestrating events for His people's return and the Temple's rebuilding, the verse focuses on the diligent human effort required. The exiles were not passive recipients; they actively "gave money," "meat, drink, and oil," and meticulously planned the logistics of acquiring and transporting materials. This highlights that God's grand purposes are often accomplished through the faithful, practical, and sometimes laborious actions of His people, even when those actions involve interaction with secular authorities and foreign nations. It underscores a theology of active participation, where faith is expressed through diligent work and wise stewardship of resources, all undergirded by God's enabling grace.
Reflection and Application
Ezra 3:7 offers profound lessons for believers today, reminding us that spiritual endeavors are often inextricably linked with practical realities. The exiles' commitment to rebuilding God's house involved not just prayer and worship, but also strategic planning, financial investment, and diligent labor. This challenges us to consider how we combine our spiritual zeal with practical wisdom in serving God. Are we willing to invest our time, talents, and resources—our "money, meat, drink, and oil"—into the work of the Kingdom, understanding that God often works through human hands and means? This verse also encourages us to recognize God's provision in unexpected places, even through secular systems or individuals, just as He used Cyrus. It calls us to be resourceful, collaborative, and persistent in pursuing God's purposes, knowing that every practical step taken in faith contributes to the larger divine plan of building His spiritual house, whether that be a local church, a ministry, or the spread of the gospel.
Questions for Reflection
FAQ
Why were "meat, drink, and oil" given in addition to money?
This practice reflects the common economic and logistical realities of large-scale ancient construction projects, especially when dealing with foreign suppliers and laborers. While money was given to the masons and carpenters, the "meat, drink, and oil" provided to the people of Zidon and Tyre likely served multiple purposes. It could have been part of a negotiated trade agreement, a form of non-monetary compensation for the valuable cedar and its transport, or provisions to sustain the Phoenician workers and sailors during their journey and labor. Such provisions were essential for long-distance trade and labor, covering living expenses and ensuring the well-being of those delivering the goods. This comprehensive compensation package demonstrates the exiles' thoroughness and commitment to fulfilling their obligations to secure the necessary materials, ensuring the smooth flow of the rebuilding project.
What was the significance of "the grant that they had of Cyrus king of Persia"?
The "grant" from Cyrus was of paramount significance, providing the essential legal, political, and often material foundation for the entire rebuilding project. Firstly, it legitimized the exiles' return to Judah and their efforts to reconstruct the Temple in the eyes of the Persian Empire, which was the dominant world power. This official sanction protected them from local opposition and ensured imperial support. Secondly, the grant often included financial provisions or permission to draw resources from the royal treasury, as seen in later decrees (e.g., Ezra 6:8). This royal backing was crucial for a community that had returned with limited resources. Theologically, this "grant" highlights God's sovereign hand working through a pagan king to fulfill His prophetic word (e.g., Isaiah 44:28 prophesied Cyrus's role in rebuilding Jerusalem and the Temple), demonstrating that God can use any means, even secular authority, to accomplish His divine purposes for His people.
Christ-Centered Fulfillment
Ezra 3:7, with its focus on the meticulous provision of resources and labor for the physical Temple, powerfully foreshadows the ultimate provision and construction of God's spiritual Temple in Christ. The cedar from Lebanon, brought by foreign hands and paid for with precious resources, points to the immeasurable cost and diverse means by which the true dwelling place of God would be built. Jesus Himself declared, "Destroy this temple, and in three days I will raise it up," speaking of the temple of His body (John 2:19-21). He is the ultimate "material," the cornerstone (Ephesians 2:20), upon whom the entire spiritual edifice of the Church is built. The "grant of Cyrus" that enabled the physical Temple's construction finds its ultimate fulfillment in God's gracious "grant" of salvation through Christ's sacrificial death and resurrection, which provides all the spiritual resources necessary to build His new covenant community. Believers, once alienated, are now "living stones... being built up as a spiritual house" (1 Peter 2:5) through the power of the Holy Spirit, becoming a dwelling place for God (Ephesians 2:21-22). Thus, the practical efforts of Ezra's day anticipate the infinitely greater work of Christ in establishing a new and eternal Temple, not made with human hands, but by divine grace, a dwelling place for God's Spirit among His redeemed people.