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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezra 5:3–17. His two-level outline is real structure in the source text, so it is rendered as structure.
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 5:15 records a crucial segment of the Jewish elders' testimony to the Persian authorities, directly quoting King Cyrus's original decree to Sheshbazzar. This verse encapsulates the divine mandate and royal authorization for the post-exilic rebuilding of the Second Temple in Jerusalem, specifically commanding the return of the sacred vessels to the Temple and the reconstruction of the "house of God" on its original site. It underscores the legitimacy and profound spiritual significance of this monumental undertaking to restore proper worship and God's tangible presence among His people after the Babylonian exile.
Context
Literary Context
Ezra 5:15 is strategically placed within the Jewish elders' detailed response to the inquiry of Tatnai, the Persian governor of Trans-Euphrates, and his associate Shethar-boznai. These officials had arrived to investigate the renewed construction of the Temple in Jerusalem, which had previously been halted due to significant opposition, as recounted in Ezra 4:24. The elders, having been re-energized by the prophetic ministries of Haggai and Zechariah (explicitly mentioned in Ezra 5:1), meticulously recount the historical events surrounding their return from Babylonian captivity. Their testimony traces the entire process back to King Cyrus's foundational decree, which not only permitted their return but also explicitly commanded the rebuilding of the Temple and the restoration of its sacred vessels. Thus, Ezra 5:15 serves as a direct, irrefutable quotation of this initial royal command, providing both legal and divinely sanctioned justification for their ongoing work, thereby asserting its legitimacy to the Persian authorities.
Historical & Cultural Context
The events described in Ezra 5:15 transpire during the early period of the Persian Empire, specifically under the reign of Darius I, following the initial return of Jewish exiles under Cyrus the Great. Cyrus's decree (circa 538 BC) represented a radical departure from previous imperial policies, notably contrasting with the Babylonian practice of forced deportation and cultural assimilation. The Persian strategy aimed to foster loyalty and stability within its vast empire by allowing conquered peoples to return to their homelands and rebuild their religious sanctuaries. This policy was remarkably favorable to the Jews. The Aramaic language, in which this section of Ezra is written, was the lingua franca of the Persian Empire, serving as its common administrative language. This meant the elders' testimony was directly comprehensible and legally binding to Tatnai and his officials. For the Jewish people, the Temple in Jerusalem was far more than a mere religious edifice; it was the spiritual, cultural, and national epicenter of their identity, symbolizing their unique covenant relationship with God. The return of the sacred vessels, which Nebuchadnezzar had plundered during the destruction of the First Temple (as meticulously cataloged in 2 Kings 25:14-15), was not a trivial matter. These objects were integral to the Levitical worship and sacrificial system, and their restoration powerfully symbolized the re-establishment of holiness, legitimate worship, and God's favor in Jerusalem.
Key Themes
This verse profoundly contributes to several overarching theological and narrative themes prevalent in the book of Ezra and the broader post-exilic prophetic literature. Firstly, it powerfully illustrates Divine Sovereignty and Royal Sanction. The narrative demonstrates God's absolute control over earthly rulers, even pagan monarchs like Cyrus, whom He uses as instruments to accomplish His redemptive purposes. The rebuilding of the Temple was not merely a human initiative but a divinely ordained task, authorized by the most powerful earthly ruler, thereby imbuing it with unparalleled authority and legitimacy. Secondly, it emphasizes the Restoration of Sacred Worship and Holiness. The explicit command to return the sacred vessels signifies more than just physical reconstruction; it points to the re-establishment of proper, consecrated worship, the re-consecration of a holy space, and the renewed presence of God among His people in Jerusalem. This aligns seamlessly with the prophetic calls for spiritual renewal and dedication, particularly evident in Haggai 1:2-4. Finally, the verse powerfully underscores God's Unwavering Faithfulness to His Promises. Despite the long seventy-year period of exile, the devastating destruction of the First Temple, and the persistent opposition faced by the returning Jews, the re-issuance and confirmation of Cyrus's decree serve as a powerful testament to God's covenant faithfulness and His unwavering desire for His dwelling place to be re-established, thereby fulfilling ancient prophecies such as Isaiah 44:28.
Exposition and Analysis
Key Word Analysis
This term refers to the sacred implements and utensils used in the Temple service, such as bowls, censers, and other liturgical items. Their significance transcends mere objects; they were consecrated for holy use, symbolizing the sanctity of the Temple and the worship conducted within it. Their plundering by Nebuchadnezzar during the destruction of the First Temple (2 Kings 25:14) was a profound act of desecration and a tangible sign of God's judgment. Their commanded return by Cyrus, therefore, signifies a reversal of this desecration, a restoration of holiness, and the re-legitimization of worship in Jerusalem.
While the Aramaic word hêykal can refer to a large public building or palace, in this specific context, it unequivocally designates the "house of God" (בֵּית אֱלָהָא), which is the Jerusalem Temple. This term emphasizes its divine ownership and its ultimate purpose as the dwelling place for God's name and presence among His people. The command to return the vessels "into the temple" highlights the centrality of this sacred structure for Israel's identity and their covenant relationship with Yahweh.
This verb is in the passive imperfect form, meaning "let it be built" or "it is to be built." The passive voice is highly significant here, implying that the building project is not solely a human initiative but something that is divinely ordained, permitted, and even commanded by a sovereign power (in this case, Cyrus, acting under God's ultimate authority). It conveys a powerful sense of divine imperative and an active process of construction that must be completed according to God's will.
Verse Breakdown
"And said unto him, Take these vessels, go, carry them into the temple that [is] in Jerusalem"
This initial clause directly quotes King Cyrus's precise command to Sheshbazzar, the appointed prince of Judah. It outlines the immediate and critically important task of retrieving the sacred Temple vessels from the Babylonian treasury and transporting them back to Jerusalem. This act was far more than a logistical exercise; it was profoundly symbolic, representing the reversal of the exile's desecration and the re-establishment of the legitimate, holy worship of Yahweh in His chosen city. The vessels, having been defiled by their use in pagan feasts (Daniel 5:2-4), needed to be returned to their rightful, consecrated place within the sacred space of the Temple.
"and let the house of God be builded in his place"
This second clause articulates the ultimate purpose underlying the return of the exiles and the restoration of the vessels: the comprehensive reconstruction of the Temple itself. The phrase "the house of God" emphatically underscores its divine ownership and its inherent purpose as the dwelling place of Yahweh. "In his place" specifically refers to the original, divinely designated site of Solomon's Temple on Mount Moriah in Jerusalem. This detail is absolutely vital, emphasizing continuity with the past, unwavering adherence to divine instruction regarding the Temple's precise location, and the re-establishment of the spiritual center of Israel exactly where God had chosen to put His name. The passive construction "let...be builded" conveys a powerful sense of divine permission and imperative, indicating that this construction is not merely allowed but is a mandated act of spiritual restoration.
Literary Devices
Ezra 5:15 primarily employs Direct Quotation, presenting the exact words of King Cyrus's decree as meticulously recounted by the Jewish elders. This device lends immense Authority and Legitimacy to their actions, demonstrating that their ongoing work is not arbitrary but firmly rooted in a powerful royal edict, which itself is understood to be divinely inspired. The verse also utilizes Emphasis through its dual command: first, the imperative return of the sacred vessels, and second, the foundational rebuilding of the Temple. These two actions are presented as inextricably linked, underscoring their critical importance for the full spiritual and national restoration of Israel. Furthermore, there is profound Symbolism embedded within the "vessels" and the "house of God." The vessels symbolize the sanctity, continuity, and purity of Israelite worship, while the "house of God" symbolizes God's tangible presence, His covenant relationship with His people, and His dwelling among them. Their return and reconstruction signify the restoration of God's favor and the re-establishment of His dwelling place among His chosen people.
Theological and Thematic Connections
Ezra 5:15 stands as a powerful testament to God's unwavering sovereignty, demonstrating His profound ability to orchestrate the affairs of nations and rulers—even pagan ones like Cyrus—to meticulously fulfill His redemptive purposes for His people. The decree to rebuild the Temple and return the sacred vessels underscores the profound importance of consecrated worship and the physical presence of God's dwelling place within the Old Testament economy, serving as a tangible sign of His covenant faithfulness. Despite the long period of exile and the subsequent delays and opposition faced by the returning Jews, God's steadfast plan for the restoration of Israel's spiritual life, centered around the Temple, remained unshakeable. This verse highlights the dynamic interplay of divine initiative and human responsibility, where God provides the means, authority, and opportunity, and His people are called to respond with obedience, perseverance, and diligent action.
Reflection and Application
Ezra 5:15 offers profound and enduring lessons for believers today, serving as a powerful reminder that God's sovereign purposes will ultimately prevail, even when faced with significant opposition, frustrating delays, or seemingly insurmountable obstacles. Just as the Jews had a clear divine mandate and royal sanction for their monumental work, so too do believers have a divine calling to participate actively in God's ongoing redemptive work in the world. This verse profoundly encourages perseverance and steadfastness in our spiritual endeavors, reassuring us that our efforts, when genuinely aligned with God's revealed will, are backed by His supreme authority and unwavering power. It also prompts us to deeply consider the "sacred vessels" in our own lives—our physical bodies, our unique gifts and talents, our precious time, and our material resources—and to ensure they are consecrated for God's glory and used in His "temple," which is now the Church (collectively) and individual believers (personally). The emphasis on rebuilding God's house in "his place" reminds us of the paramount importance of spiritual foundations and the proper order of worship and life, which must always be centered on Christ.
Questions for Reflection
FAQ
Why were the vessels so important to return to the Temple?
The vessels were not merely decorative items but sacred implements explicitly consecrated for use in the worship and sacrificial rituals of the Temple. They symbolized the holiness of God and the legitimacy of the worship conducted in His presence. When Nebuchadnezzar plundered them (as meticulously recounted in 2 Kings 25:14), it was an act of profound desecration and a tangible sign of God's judgment against His people. Their return, therefore, was absolutely crucial for the restoration of proper, holy worship and for signifying God's renewed presence and favor among His people. The defilement of these very vessels by Belshazzar in Daniel 5:2-3 further underscores their profound spiritual significance and the gravity of their misuse.
What does "his place" refer to in the context of the Temple being built?
"His place" refers specifically and emphatically to the original, divinely chosen site of Solomon's Temple on Mount Moriah in Jerusalem. This detail is profoundly significant because it emphasizes continuity with the past and unwavering adherence to the divinely designated location for God's dwelling place. It was not simply about building a temple anywhere, but about meticulously restoring the sacred structure precisely where God had established His name and where His presence had historically resided among His people. This continuity reinforced the legitimacy and spiritual authority of the new Temple as the true "house of God" for the returned exiles.
Who was Sheshbazzar, and what was his role?
Sheshbazzar is identified in Ezra as the "prince of Judah" (or "prince of the house of Judah") whom King Cyrus personally appointed to lead the first wave of Jewish exiles back to Jerusalem. His primary and foundational role, as explicitly stated in Ezra 1:8 and powerfully reiterated in Ezra 5:14-16, was to receive the sacred Temple vessels from Cyrus's treasury and to initiate the crucial rebuilding of the Temple in Jerusalem by laying its foundation. While his exact relationship to Zerubbabel is a subject of scholarly debate (some consider him a predecessor, others an alternative name for Zerubbabel), his historical role as the initial leader entrusted with the Temple's restoration is unequivocally clear.
Christ-Centered Fulfillment
Ezra 5:15, with its profound focus on the physical temple and sacred vessels, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The Old Testament Temple, as the earthly dwelling place of God's tangible presence among His people, was a divinely appointed shadow pointing forward to the greater reality of Christ Himself. Jesus unequivocally declared, "Destroy this temple, and in three days I will raise it up," referring prophetically to the temple of His own body (John 2:19-21). He is the true and ultimate "house of God," the perfect place where God truly dwells among humanity, perfectly mediating between God and man. The commanded return of the sacred vessels to the Temple in Ezra powerfully foreshadows the new covenant reality where believers, consecrated and made holy by Christ's atoning blood, become living "vessels" or "spiritual stones" meticulously built into a spiritual house, a holy priesthood offering spiritual sacrifices acceptable to God through Jesus Christ (1 Peter 2:5). Moreover, the rebuilding of the physical Temple in "his place" in Jerusalem gives way to a worship no longer confined to a specific geographical location or physical structure, but offered universally "in spirit and truth," because God is Spirit (John 4:21-24). The Church, as the mystical body of Christ, becomes the ultimate fulfillment of God's dwelling place among humanity, "a dwelling place for God by the Spirit" (Ephesians 2:19-22). Thus, the physical restoration in Ezra points forward to the spiritual and eternal restoration accomplished through Christ, establishing a new and living temple made of consecrated believers.