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Commentary on Ezra 5 verses 3–17
We have here, I. The cognizance which their neighbours soon took of the reviving of this good work. A jealous eye, it seems, they had upon them, and no sooner did the Spirit of God stir up the friends of the temple to appear for it than the evil spirit stirred up its enemies to appear against it. While the people built and ceiled their own houses their enemies gave them no molestation (Hag 1:4), though the king's order was to put a stop to the building of the city (Ezr 4:21); but when they fell to work again at the temple then the alarm was taken, and all heads were at work to hinder them, Ezr 5:3, Ezr 5:4. The adversaries are here named: Tatnai and Shethar-boznai. The governors we read of (ch. 4) were, it is probable, displaced at the beginning of this reign, as is usual. It is the policy of princes often to change their deputies, proconsuls, and rulers of provinces. These, though real enemies to the building of the temple, were men of better temper than the other, and made some conscience of telling truth. If all men have not faith (Th2 3:2), it is well some have, and a sense of honour. The church's enemies are not all equally wicked and unreasonable. The historian begins to relate what passed between the builders and those inquisitors (Ezr 5:3, Ezr 5:4), but breaks off his account, and refers to the ensuing copy of the letter they sent to the king, where the same appears more fully and at large, which he began to abridge (Ezr 5:4), or make an extract out of, though, upon second thoughts, he inserted the whole.
II. The care which the divine Providence took of this good work (Ezr 5:5): The eye of their God was upon the elders of the Jews, who were active in the work, so that their enemies could not cause them to cease, as they would have done, till the matter came to Darius. They desired they would only cease till they had instructions from the king about it. But they would not so much as yield them that, for the eye of God was upon them, even their God. And, 1. That baffled their enemies, infatuated and enfeebled them, and protected the builders from their malicious designs. While we are employed in God's work we are taken under his special protection; his eye is upon us for good, seven eyes upon one stone in his temple; see Zac 3:9; Zac 4:10. 2. That quickened them. The elders of the Jews saw the eye of God upon them, to observe what they did and own them in what they did well, and then they had courage enough to face their enemies and to go on vigorously with their work, notwithstanding all the opposition they met with. our eye upon God, observing his eye upon us, will keep us to our duty and encourage us in it when the difficulties are ever so discouraging.
III. The account they sent to the king of this matter, in which we may observe,
1.How fully the elders of the Jews gave the Samaritans an account of their proceedings. They, finding them both busy and prosperous, that all hands were at work to run up this building and that it went on rapidly, put these questions to them: - "By what authority do you do these things, and who gave you that authority? Who set you to work? Have you that which will bear you out?" To this they answered that they had sufficient warrant to do what they did; for, (1.) "We are the servants of the God of heaven and earth. The God we worship is not a local deity, and therefore we cannot be charged with making a faction, or setting up a sect, in building this temple to his honour: but we pay our homage to a God on whom the whole creation depends, and therefore ought to be protected and assisted by all and hindered by none." It is the wisdom as well as duty of kings to countenance the servants of the God of heaven. (2.) "We have a prescription to this house; it was built for the honour of our God by Solomon many ages ago. It is no novel invention of our own; we are but raising the foundations of many generations," Isa 58:12. (3.) "It was to punish us for our sins that we were, for a time, put out of the possession of this house; not because the gods of the nations had prevailed against our God, but because we had provoked him (Ezr 5:12), for which he delivered us and our temple into the hands of the king of Babylon, but never intended thereby to put a final period to our religion. We were only suspended for a time, not deprived for ever." (4.) "We have the royal decree of Cyrus to justify us and bear us out in what we do. He not only permitted and allowed us, but charged and commanded us to build this house (Ezr 5:13), and to build it in its place (Ezr 5:15), the same place where it had stood before." He ordered this, not only in compassion to the Jews, but in veneration of their God, saying, He is the God. He also delivered the vessels of the temple to one whom he entrusted to see them restored to their ancient place and use, Ezr 5:14. And they had these to show in confirmation of what they alleged. (5.) "The building was begun according to this order as soon as ever we had returned, so that we have not forfeited the benefit of the order for want of pursuing it in time; still it has been in building, but, because we have met with opposition, it is not finished." But, observe, they mention not the falsehood and malice of the former governors, nor make any complaint of them, though they had cause enough, to teach us not to render bitterness for bitterness, nor the most just reproach for that which is most unjust, but to think it enough if we can obtain fair treatment for the future, without an invidious reference to former injuries, Ezr 5:16. This is the account they give of their proceedings, not asking what authority they had to examine them, nor upbraiding them with their idolatry, and superstitions, and medley religion. Let us learn hence with meekness and fear to give a reason of the hope that is in us (Pe1 3:15), rightly to understand, and then readily to declare, what we do in God's service and why we do it.
2.How fairly the Samaritans represented this to the king. (1.) They called the temple at Jerusalem the house of the great God (Ezr 5:8); for though the Samaritans, as it should seem, had yet gods many and lords many, they owned the God of Israel to be the great God, who is above all gods. "It is the house of the great God, and therefore we dare not oppose the building of it without orders from thee." (2.) They told him truly what was done, not stating, as their predecessors did, that they were fortifying the city as if they intended war, but only that they were rearing the temple as those that intended worship, Ezr 5:8. (3.) They fully represented their plea, told him what they had to say for themselves, and were willing that the cause should be set in a true light. (4.) They left it to the king to consult the records whether Cyrus had indeed made such a decree, and then to give directions as he should think fit, Ezr 5:17. We have reason to think that if Artaxerxes, in the foregoing chapter, had had the Jews' cause as fairly represented to him as it was here to Darius, he would not have ordered the work to be hindered. God's people could not be persecuted if they were not belied, could not be baited if they were not dressed up in bears' skins. Let but the cause of God and truth be fairly stated, and fairly heard, and it will keep its ground.
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SUMMARY
Ezra 5:11 captures the bold and respectful declaration of the Jewish elders to Tatnai, the Persian governor, who questioned their authority to rebuild the Temple in Jerusalem. In this pivotal response, they assert their identity as "servants of the God of heaven and earth," thereby proclaiming the universal sovereignty of Yahweh over all earthly powers and establishing the divine mandate for their work. Furthermore, they ground their current construction efforts in a legitimate historical and divine precedent, linking the new work directly to the original Temple built "many years ago" by King Solomon, "a great king of Israel." This statement emphasizes continuity with their sacred heritage and God's enduring covenant promises, providing a robust theological and historical justification for their actions.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 5:11 employs several powerful literary devices to convey its message effectively. The entire verse functions as a Declaration or Confession, a formal and bold statement of identity and purpose delivered in the face of external challenge. The phrase "God of heaven and earth" serves as a profound Theological Assertion, immediately establishing the ultimate authority behind their actions and implicitly contrasting Yahweh's universal dominion with any lesser, regional deities or earthly rulers. There is a strong element of Historical Allusion in referencing the original Temple built by "a great king of Israel," clearly King Solomon. This allusion grounds their contemporary actions in a revered past, lending legitimacy and divine precedent to their work. Furthermore, the Repetition of the verb "builded" (or variations thereof) emphasizes the continuous nature of the divine mandate across generations and highlights the restoration aspect of their current project. The verse also exhibits a subtle Contrast between the temporal authority of Tatnai and the eternal, universal authority of the God they serve, subtly asserting the supremacy of divine will over imperial decree.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 5:11 is a powerful testament to the unwavering faith and theological conviction of the post-exilic community. Their declaration of being "servants of the God of heaven and earth" is not merely an identification but a profound theological statement about God's universal sovereignty. In a world dominated by imperial powers and polytheistic beliefs, this confession asserts that Yahweh, the God of Israel, is the supreme Creator and Sustainer of all things, whose authority transcends all earthly boundaries and rulers. This understanding of God's ultimate authority provides the foundation for their perseverance in rebuilding the Temple, despite opposition, because they know their work is divinely mandated and ultimately guaranteed by God's faithfulness. This verse reminds believers that our identity in Christ and our commitment to His work are rooted in the unshakeable sovereignty of God, empowering us to stand firm even when facing scrutiny or adversity.
REFLECTION AND APPLICATION
Ezra 5:11 offers profound lessons for contemporary believers. Just as the Jewish elders boldly declared their identity as "servants of the God of heaven and earth," we too are called to live with an unwavering conviction in God's supreme sovereignty, allowing this truth to shape our worldview and inform our actions. In a world that often challenges faith or demands allegiance to lesser authorities, our primary identity as servants of the Most High God provides courage, clarity, and purpose. This verse encourages us to persevere in God's work, whether it be personal spiritual growth, ministry, or acts of justice, even when faced with opposition, delays, or skepticism. Understanding our spiritual heritage, connecting our present efforts to the timeless truths of God's Word and the faithfulness of those who came before us, strengthens our resolve and reminds us that we are part of a grand, divine narrative. Our work, like the Temple rebuilding, is not merely human effort but a participation in God's ongoing redemptive plan.
Questions for Reflection
FAQ
Why did the elders emphasize "God of heaven and earth" to Tatnai?
Answer: The emphasis on "God of heaven and earth" was a strategic and profound theological statement. To Tatnai, a Persian governor in a polytheistic empire, this title asserted the universal dominion and supremacy of Yahweh over all other deities and earthly rulers. It implied that the authority for their rebuilding project came from the highest possible source, a God whose power transcended the Persian Empire itself. This declaration was intended to legitimize their work, not as an act of rebellion against the king, but as an act of obedience to the ultimate King of the universe, who also held sway over Darius and Tatnai. It subtly appealed to the Persian policy of respecting local deities, but elevated their God to a unique, unparalleled status.
Who was the "great king of Israel" mentioned in the verse?
Answer: The "great king of Israel" refers to King Solomon, who built the first Temple in Jerusalem. The construction of Solomon's Temple is extensively documented in 1 Kings 6-8 and 2 Chronicles 3-7. By referencing Solomon, the elders established a direct historical and spiritual link between their current rebuilding efforts and the glorious past of Israel, emphasizing that they were not initiating a new, unauthorized project but restoring a divinely sanctioned structure that had existed for centuries. This historical continuity was crucial for their defense before the Persian authorities.
What was the significance of mentioning the original temple and its long history?
Answer: Mentioning the original temple and its construction "many years ago" by a "great king of Israel" served several critical purposes. First, it established the legitimacy and antiquity of their project, demonstrating that it was not a new or rebellious undertaking but a restoration of a long-standing, divinely ordained structure. Second, it appealed to the Persian policy of respecting the ancient customs and religious practices of conquered peoples, framing their work as a legitimate act of religious devotion rather than a political threat. Third, it underscored the divine mandate behind the Temple, reminding Tatnai that this was a sacred site with a history rooted in God's covenant with Israel, thereby elevating the importance of their work beyond mere human construction.
CHRIST-CENTERED FULFILLMENT
Ezra 5:11, with its emphasis on rebuilding the "house" of God under divine mandate, finds its ultimate and most profound fulfillment in Jesus Christ. While the physical Temple in Jerusalem was a dwelling place for God's presence among His people, it was always a foreshadowing of a greater reality. 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 true and ultimate Temple, the perfect dwelling place of God, in whom all the fullness of the deity dwells bodily (Colossians 2:9). Furthermore, Christ is the "great King" who builds not a physical structure, but His Church, a spiritual house composed of living stones (1 Peter 2:4-5). The "God of heaven and earth" who mandated the rebuilding in Ezra is the Father who sent His Son to establish a new covenant and build a spiritual temple not made with human hands (Hebrews 9:11). Through Christ, believers are now part of this new, glorious temple, reconciled to God and built together as a dwelling place for God by the Spirit (Ephesians 2:19-22). Thus, the perseverance and divine mandate seen in Ezra 5:11 point forward to the ultimate, eternal work of Christ in establishing His kingdom and building His Church, a work that no earthly authority can ultimately thwart.