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Commentary on Ezra 5 verses 1–2
Some reckon that the building of the temple was suspended for only nine years; I am willing to believe that fifteen years were the utmost. During this time they had an altar and a tabernacle, which no doubt they made use of. When we cannot do what we would we must do what we can in the service of God, and be sorry we can do no better. But the counsellors that were hired to hinder the work (Ezr 4:5) told them, and perhaps with a pretence to inspiration, that the time had not come for the building of the temple (Hag 1:2), urging that it was long ere the time came for the building of Solomon's temple; and thus the people were made easy in their own ceiled houses, while God's house lay waste. Now here we are told how life was put into that good cause which seemed to lie dead.
I. They had two good ministers, who, in God's name, earnestly persuaded them to put the wheel of business in motion again. Observe,
1.Who these ministers were, namely, the prophets Haggai and Zechariah, who both began to prophesy in the second year of Darius, as appears, Hag 1:1; Zac 1:1. Note, (1.) The temple of God among men is to be built by prophecy, not by secular force (that often hinders it, but seldom furthers it), but by the word of God. As the weapons of our warfare, so the instruments of our building, are not carnal, but spiritual, and they are the ministers of the gospel that are the master-builders. (2.) It is the business of God's prophets to stir up God's people to that which is good, and to help them in it, to strengthen their hands, and, by suitable considerations fetched from the word of God, to quicken them to their duty and encourage them in it. (3.) It is a sign that God has mercy in store for a people when he raises up prophets among them to be their helpers in the way and work of God, their guides, overseers, and rulers.
2.To whom they were sent. They prophesied unto the Jews (for, as to them pertained the giving of the law, so also the gift of prophecy, and therefore they are called the children of the prophets, Act 3:25, because they were educated under their tuition and instruction), even unto them, upon them, even upon them (so it is in the original), as Ezekiel prophesied upon the dry bones, that they might live, Eze 37:4. They prophesied against them (so bishop Patrick), for they reproved them because they did not build the temple. The word of God, if it be not received now as a testimony to us, will be received now as a testimony to us, will be received another day as a testimony against us, and will judge us.
3.Who sent them. They prophesied in the name, or (as some read it) in the cause, or for the sake, of the God of Israel; they spoke by commission from him, and argued from his authority over them, his interest in them, and the concern of his glory among them.
II. They had two good magistrates, who were forward and active in this work. Zerubbabel their chief prince, and Jeshua their chief priest, Ezr 5:2. Those that are in places of dignity and power ought with their dignity to put honour upon and with their power to put life into every good work: thus it becomes those that preceded, and those that preside, with an exemplary care and zeal to fulfil all righteousness and to go before in a good work. These great men thought it no disparagement to them, but a happiness, to be taught and prescribed to by the prophets of the Lord, and were glad of their help in reviving this good work. Read the first chapter of the prophecy of Haggai here (for that is the best comment on these two verses) and see what great things God does by his word, which he magnifies above all his name, and by his Spirit working with it.
Both Haggai and Zechariah, the one within the year after the other, began to prophesy that which seemed to pertain to the restoration of the temple, as was foretold so long before. [EXPLANATION OF THE PSALMS 112.1]
And the prophets Haggai and Zechariah prophesied, etc. These things are more fully written in the books of these prophets; with words by which they either reproved the laziness of those who had been more negligent towards the work of the temple, or stirred them to work with the promise of God's aid; by which devotion at their exhortation, Zerubbabel, Joshua, and all the people set themselves to the work of building the house of the Lord. And indeed the prophet Haggai begins thus: In the second year of King Darius, on the first day of the sixth month, the word of the Lord came by the hand of Haggai the prophet saying: Speak to Zerubbabel, the son of Shealtiel, and to Joshua, the son of Jozadak, the high priest, saying: Thus says the Lord of hosts: This people says, The time has not yet come to build the house of the Lord. And the word of the Lord came by the hand of Haggai the prophet saying: Is it a time for you yourselves to dwell in paneled houses, while this house lies in ruins? (Haggai I). And shortly after: And the Lord stirred up the spirit of Zerubbabel, the son of Shealtiel, governor of Judah, and the spirit of Joshua, the son of Jozadak, the high priest, and the spirit of all the remnant of the people; and they came and worked on the house of the Lord of hosts, their God, on the twenty-fourth day of the month, in the sixth month, in the second year of King Darius (Ibid.). And in the following, which we placed above: The glory of this latter house will be greater than that of the former, says the Lord of hosts (Haggai II). Likewise, Zechariah begins thus: In the eighth month, in the second year of Darius, the word of the Lord came to Zechariah, the son of Berechiah, the son of Iddo, the prophet (Zech. I). From which title it is clearer how Ezra names him the son of Iddo, evidently because he was the grandson of him. But Iddo himself is to be understood as a noble prophet, of whom Zechariah, as a distinguished prophet, is rightly called his son. Among these, it must be noted the great spirit of these prophets, who ordered the temple to be built against the decree of such a great king and the Samaritans, and all the surrounding peoples hindering the construction of the temple. Zerubbabel and Joshua, and the people who were with them, are likewise proven to have been of no less faith, as they listened to the prophets commanding rather than the king forbidding. But since we have often spoken in this volume about Zerubbabel and Joshua, or Jesus (for it is the same name), how they designated the Lord Savior, the king and high priest both by lineage and act, it seems appropriate to explain their names as they signify Him. Zerubbabel is therefore called a garden in Babylon, or master of Babylon; Shealtiel, my request is God; Jesus or Joshua, savior; Jozadak, the Lord is just. And indeed openly, as the son of Nun clearly signifies the Lord Christ Jesus. Hence each led the people into the promised land, that one from a long stay in the wilderness, this one from the longer captivity, in a figure of the true Jesus, who, delivering His chosen from all evils, leads them to the joys of the promised heavenly kingdom; who is the son of Jozadak, that is, of the Lord's just one, about whom it is sung in the psalm: The Lord just shall crush the necks of sinners, be ashamed and be turned back, all who hate Zion (Psalm 128). Zerubbabel, called a garden in Babylon, refers historically to him because he was born there, being of the lineage of David, who was born in Bethlehem. According to allegory, it pertains to the Lord; who, that He might lead from the confusion of errors, deigned to arise and dwell for a time in Babylon, that is, in the confusion of this world. He is also called the master of Babylon, not that he teaches the things of Babylon, that is, of this world; but because he instructs those whom he found oppressed by the yoke of Babylon to the grace of freedom, and leads the instructed to the walls of the heavenly homeland. His father is Shealtiel, that is, my request is God, who himself says in the psalm: Request of me, and I will give you the nations as your inheritance (Psalm 2). But also, each faithful one invoking the God and Father of our Lord Jesus Christ, when seeking none other than God himself from Him, can rightly be named Shealtiel, that is, my request is God, according to the dictum of the Psalmist: For what is there for me in heaven, and what have I desired on earth besides you (Psalm 73)? and the rest, until he says: But for me it is good to be near to God. Our petition is therefore God, when we seek only Him from Him, so that we may be deemed worthy to enjoy the eternal vision of Him.
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SUMMARY
Ezra 5:1 marks a pivotal moment in the post-exilic history of Judah, detailing God's direct intervention to reignite the stalled rebuilding of the Temple in Jerusalem. After approximately sixteen years of cessation due to opposition and apathy, the Lord raises up two key prophets, Haggai and Zechariah, who, speaking with divine authority "in the name of the God of Israel," powerfully exhort the disheartened Jewish community in Judah and Jerusalem to resume the sacred work. This verse highlights God's unwavering commitment to His covenant promises and His people's spiritual restoration, demonstrating His use of prophetic word to overcome human discouragement and re-establish His dwelling place among them.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 5:1 employs several literary devices to convey its profound message and mark a turning point in the narrative. The most prominent is Divine Intervention, where God directly enters the narrative through His chosen messengers, breaking the long silence and inactivity that had plagued the rebuilding efforts. This highlights God's sovereignty and His active role in the affairs of His people, even when they are discouraged or disobedient. The use of Specific Naming ("Haggai the prophet, and Zechariah the son of Iddo") lends historical authenticity and emphasizes the concrete nature of God's action through identifiable individuals, reinforcing the reality of the prophetic call. The phrase "in the name of the God of Israel" serves as a powerful Statement of Authority, unequivocally establishing the divine mandate behind the prophetic message and elevating it above mere human counsel or political persuasion. This also functions as a form of Emphasis, drawing the reader's attention to the ultimate source of the command and the immense weight it carries. The verse itself acts as a Turning Point in the narrative, signaling the end of the period of cessation and the beginning of renewed activity, powerfully demonstrating the transformative power of God's revealed word.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 5:1 profoundly illustrates God's unwavering commitment to His covenant promises and His active involvement in the lives of His people, even when they falter. It underscores the principle that God often uses human agents, specifically prophets, to deliver His timely word, reignite faith, and call His people back to obedience. This divine initiative, breaking through years of apathy and opposition, demonstrates God's sovereignty over circumstances and His determination to see His purposes fulfilled. The emphasis on speaking "in the name of the God of Israel" highlights the absolute authority and inherent power in God's revealed word, which is never without effect and always capable of accomplishing His will. This verse serves as a powerful reminder that God's plans are not thwarted by human weakness or external opposition, but are advanced through His Spirit-empowered word, calling His people to active participation in His redemptive purposes.
REFLECTION AND APPLICATION
Ezra 5:1 offers profound lessons for believers today, reminding us that spiritual apathy and stalled work are not uncommon, but God's faithfulness and empowering word are always available to re-energize us. Just as the post-exilic Jews allowed opposition and discouragement to halt their divine assignment, we too can become complacent or abandon God-given tasks in our lives, families, or communities. This verse calls us to recognize that God often speaks through His chosen messengers—pastors, teachers, mentors, or even the direct reading of His inspired Word—to stir us from our spiritual slumber. When we hear a clear word from God, especially one that addresses our procrastination, fear, or misaligned priorities, our response should be one of immediate obedience and renewed commitment. No matter how long a "spiritual project" has been stalled, or how formidable the obstacles appear, God's word, delivered with divine authority, provides the necessary impetus, strength, and motivation to complete it for His glory and the advancement of His kingdom.
Questions for Reflection
FAQ
Why did the Temple rebuilding cease for so long, and what changed in Ezra 5:1?
Answer: The Temple rebuilding ceased for approximately sixteen years primarily due to intense opposition from neighboring peoples, who used intimidation, bribery, and political maneuvering to discourage and ultimately halt the work. This opposition, detailed in Ezra 4, led to a royal decree from the Persian king Artaxerxes (though chronologically later, it illustrates the type of opposition) that officially stopped construction. Beyond external pressure, the people themselves became discouraged and apathetic, prioritizing their own homes and affairs over God's house, as rebuked by Haggai (Haggai 1:4). What changed in Ezra 5:1 was God's direct intervention. He raised up the prophets Haggai and Zechariah, who, speaking with divine authority "in the name of the God of Israel," reignited the people's faith and commitment, reminding them of God's will and promises, thus providing the spiritual impetus needed to overcome their fear and resume the work.
CHRIST-CENTERED FULFILLMENT
Ezra 5:1, with its emphasis on God raising up prophets to re-establish His dwelling place among His people, powerfully foreshadows the ultimate prophetic voice and the true Temple in Jesus Christ. Just as Haggai and Zechariah were God's messengers to a discouraged people, Christ is the Prophet par excellence, the Word made flesh (John 1:14), through whom God has spoken His final and most complete revelation (Hebrews 1:1-2). The physical Temple, whose rebuilding was the focus of Ezra 5:1, was a temporary dwelling place for God's presence, pointing forward to Christ Himself, who declared, "Destroy this temple, and in three days I will raise it up" (John 2:19). He is the true and living Temple, the ultimate meeting place between God and humanity. Furthermore, through Christ's atoning work and the gift of the Holy Spirit, believers are now indwelt by God, becoming a spiritual temple, the body of Christ (1 Corinthians 3:16; Ephesians 2:21-22). The prophetic call to rebuild a physical structure for God's glory finds its ultimate fulfillment in Christ building His Church, a spiritual house of living stones, empowered by the Spirit to continue His mission in the world (1 Peter 2:5).