September 18

Ezra 1-3 (biblegateway.com)

Return and Renewal

The book of Ezra begins with God stirring the heart of Cyrus, king of Persia, to issue a decree allowing the exiled Jews to return to Jerusalem and rebuild the temple (Ezra 1). This remarkable fulfillment of prophecy shows that God directs the hearts of kings to accomplish His purposes. In Ezra 2, a detailed list of the returning exiles emphasizes both the faithfulness of God in preserving His people and the importance of community in restoring worship. By Ezra 3, the returning remnant gathers in unity, rebuilds the altar, and offers sacrifices according to the Law of Moses. Despite the surrounding ruins, their priority is to restore worship to the Lord. The chapter culminates with the foundation of the temple being laid, accompanied by shouts of joy from the younger generation and weeping from the older generation who remembered the former glory.

Context

The Book of Ezra is set during the post-exilic period, after the Babylonian captivity had ended. In 586 B.C., Jerusalem was destroyed by Nebuchadnezzar, and many Jews were carried into exile in Babylon. Decades later, in 539 B.C., the Persian king Cyrus conquered Babylon. Unlike the Babylonians, the Persians had a policy of allowing conquered peoples to return to their homelands and restore their temples. This fulfilled Jeremiah’s prophecy that the exile would last seventy years (Jer. 25:11–12; 29:10).

Ezra records two major returns of the Jewish people to Jerusalem. The first return (chapters 1–6) took place around 538 B.C., led by Zerubbabel, with the purpose of rebuilding the temple. Though the people faced opposition from neighboring groups, the temple was eventually completed in 516 B.C. under the encouragement of the prophets Haggai and Zechariah. The second return (chapters 7–10) occurred in 458 B.C., led by Ezra the priest and scribe. His focus was on spiritual renewal, teaching God’s law, and restoring holiness among the people, especially by addressing the issue of intermarriage with pagan nations.

The book fits within the broader history of Israel’s restoration, alongside Nehemiah (which records the rebuilding of Jerusalem’s walls) and the post-exilic prophets (Haggai, Zechariah, and Malachi). Together, they show how God preserved His covenant people, kept His promises, and prepared the way for the coming of the Messiah.

Ezra 1: The Decree of Cyrus and the Return from Exile

The book begins by telling us that in the first year of Cyrus king of Persia, the Lord stirred his spirit so that he made a proclamation throughout his kingdom and put it in writing (v. 1). This fulfilled the word of the Lord spoken by Jeremiah, who had prophesied that the exile in Babylon would last seventy years (Jer. 25:11–12; 29:10). Here we see that God’s promises never fail and that He can move even the heart of a pagan king to accomplish His purposes. While Cyrus was not a worshiper of Yahweh in the covenant sense, he still recognized God as “the Lord, the God of heaven” (v. 2), showing that God’s authority extends beyond Israel and over all nations. This teaches that history is not random or controlled solely by powerful rulers but is directed by God’s sovereign hand.

Cyrus’s decree states that the Lord has given him all the kingdoms of the earth and has commanded him to build Him a house in Jerusalem (v. 2). Historically, Cyrus was known for allowing conquered peoples to return to their lands and rebuild their temples, but Ezra emphasizes that this was more than political policy, it was God’s work in fulfilling His promises. Cyrus then issues the call: “Whoever is among you of all his people, may his God be with him, and let him go up to Jerusalem … and rebuild the house of the Lord” (v. 3). This command places responsibility on the people of God to respond willingly. God provided the opportunity, but the people had to choose to rise up and obey. This balance reflects a biblical principle: God sovereignly acts, but He does not override human response. The rebuilding of the temple required faith, courage, and a willingness to leave behind comfort in Babylon.

Cyrus also commands that those who remain behind should assist the returning exiles with silver, gold, goods, and livestock, along with freewill offerings for the temple of God in Jerusalem (v. 4). This not only ensures material provision for the task but also highlights the importance of corporate participation. Even those who did not return could still contribute to God’s work. The principle remains true today: not everyone is called to go, but all can have a part in supporting God’s mission. The text emphasizes “freewill offerings,” reminding us that true worship and service must be voluntary, springing from hearts moved by God, not coerced.

In response, God stirred the spirits of the heads of families of Judah and Benjamin, along with priests and Levites, to rise and go rebuild the house of the Lord in Jerusalem (v. 5). This again shows God’s initiative, but also the people’s responsibility; they chose to respond to the stirring. Their obedience illustrates faith in action, as they were leaving behind familiarity in Babylon for an uncertain journey home. Those who remained supported them with silver, gold, goods, and valuable gifts, in addition to voluntary offerings (v. 6). The whole community, whether going or staying, was drawn into God’s plan, demonstrating unity in purpose.

Finally, Cyrus brought out the articles of the temple of the Lord that Nebuchadnezzar had carried away from Jerusalem and placed in the house of his gods (v. 7). These included 5,400 vessels of gold and silver (v. 9-11). This detail is significant because it not only restores what was lost but also shows God’s faithfulness in preserving sacred things even in exile. Nothing was forgotten or overlooked. The vessels, once misused in Babylon, were returned for their proper use in the worship of God. Sheshbazzar, the appointed leader, received them and carried them to Jerusalem (v. 11), symbolizing both the continuity of God’s covenant and the new chapter beginning for His people.

Ezra 1, therefore, teaches that God is faithful to His promises, sovereign over the nations, and attentive to both the great movements of history and the small details of worship. The chapter challenges believers to trust God’s timing, to respond willingly when He stirs their hearts, and to recognize that He can use anyone, even rulers outside the faith, to accomplish His purposes. It also reminds us that worship and service must be voluntary, springing from a heart of obedience, and that God restores what has been lost to those who are faithful to Him.

Ezra 2: The Exiles Who Returned

Ezra 2 begins with a long list of those who returned from exile to Judah and Jerusalem (v. 1). At first glance, the chapter may seem like just a census, but it carries deep meaning. The exiles are described as “the people of the province who came up out of the captivity of those exiles whom Nebuchadnezzar … had carried captive to Babylon” (v. 1). This statement reminds us of both judgment and grace—judgment, because their fathers had been carried away for sin, but grace, because God was now restoring them to the land He had promised. The return fulfills God’s covenant faithfulness and shows that exile does not mean abandonment.

The list begins with the leaders who first came back: Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, and Baanah (v. 2). Some of these names are familiar. Zerubbabel, for instance, was a descendant of David and would play a central role in leading the restoration, while Jeshua was the high priest. Others are obscure, reminding us that God’s work includes both well-known leaders and ordinary individuals. Together, they represent the first fruits of a restored community.

From verse 3 onward, the text carefully records the families and numbers who returned. Each group is listed by family name or by place of origin. For example, the sons of Parosh numbered 2,172, while the sons of Shephatiah numbered 372 (v. 3-4). Others are identified by their towns, such as the men of Bethlehem (123) or the men of Netophah (56) (v. 21-22). These records underscore that God remembers His people by name and place. What seemed to be lost in exile, such as their family identity and their tribal roots, was preserved in God’s memory. This reinforces the truth that God’s covenant purposes are personal and national.

The list also includes priests (v. 36–39), Levites (v. 40), singers (v. 41), and gatekeepers (v. 42). Their presence highlights the central role of worship in the restoration. The return to the land was not merely political or economic; it was fundamentally spiritual. Without priests to minister, Levites to assist, singers to lead, and gatekeepers to guard the temple, the rebuilding would lack its true purpose. The careful preservation of these roles shows that God’s people are called not just to live in the land but to worship rightly in it.

There is also a mention of temple servants and the sons of Solomon’s servants (v. 43–58). These groups had lower status but were still essential to the life and function of the temple. Their inclusion reminds us that in God’s work every role has value, whether prominent or humble. All who serve are part of His covenant community.

Verses 59–63 describe those who could not prove their family lineage or priestly descent. Some claimed to be priests but could not demonstrate it, so they were excluded from the priesthood until a priest with Urim and Thummim could decide (v. 62–63). This shows the importance of order and accountability in worship. God’s service is not left to personal ambition or assumption but must follow His standards. Even in a time of rebuilding, the people were careful to guard the holiness of the priesthood.

The total number of the whole assembly was 42,360, not counting servants and singers, who numbered 7,337, along with 200 male and female singers (v. 64–65). They also brought with them hundreds of horses, mules, camels, and donkeys (v. 66–67). The record gives us a sense of the size of this returning community: large enough to reestablish life in the land, yet small compared to the population before exile. The return was a beginning, not the fullness of God’s promises.

Finally, some of the heads of families gave freewill offerings toward the rebuilding of the house of God (v. 68–69). The amounts are carefully listed, including gold drachmas, silver minas, and priestly garments. Again, this shows voluntary devotion. No one was compelled; their giving was an expression of worship and commitment to God’s work. At the close, the priests, Levites, singers, gatekeepers, temple servants, and all the people settled in their towns, and Israel was once again dwelling in its land (v. 70).

Ezra 2 reminds us that God restores not only in broad strokes but also in personal detail. He knows His people by name and family. He calls leaders, priests, servants, and singers alike into His service. He values order, holiness, and voluntary devotion. Above all, the chapter teaches that God’s promises to His people are never lost, even through years of exile. He preserves His people, remembers their names, and restores them to fellowship with Him.

Ezra 3: Rebuilding the Altar and the Temple Foundation

When the seventh month came, and the people of Israel were in their towns, they gathered as one in Jerusalem (v. 1). This moment is significant. The seventh month was full of important festivals (Leviticus 23), including the Feast of Trumpets, the Day of Atonement, and the Feast of Booths. Despite just resettling in their towns, the people came together with unity to prioritize worship. Their first act in the land was not building homes or securing walls, but reestablishing their relationship with God.

Jeshua the high priest and Zerubbabel the governor arose with their kinsmen to build the altar of the God of Israel so they could offer burnt offerings as it was written in the Law of Moses (v. 2). This is a reminder that true worship must be guided by God’s Word. They did not invent a new way of worship; they returned to the commands given through Moses. Obedience to God’s revealed will was the foundation of their restoration.

Though they feared the surrounding peoples, they set the altar in its place and offered burnt offerings morning and evening (v. 3). Their obedience required courage. Enemies were nearby, but they chose to seek God’s presence and favor rather than be paralyzed by fear. The burnt offerings symbolized complete dedication to God, showing that their loyalty belonged first to Him.

They also kept the Feast of Booths, offering daily sacrifices according to what was prescribed, along with the regular burnt offerings, new moon offerings, and the appointed feasts of the Lord (v. 4–5). In other words, they reestablished the full rhythm of covenant worship. This shows us that restoration was not just about a single altar but about a whole life patterned after God’s law.

From the first day of the seventh month, they began to offer sacrifices to the Lord, though the foundation of the temple had not yet been laid (v. 6). This detail is important: worship did not wait for a building. God’s presence was not confined to stone walls. The altar came first because atonement and fellowship with God are the center of everything else. The temple would come in time, but the people’s hearts were already turned toward the Lord.

As work progressed, they gave money to masons and carpenters and provided food, drink, and oil to the Sidonians and Tyrians to bring cedar trees from Lebanon (v. 7). This recalls the days of Solomon (1 Kings 5), when similar arrangements were made for temple building. By echoing the past, Ezra shows that this restoration is a continuation of God’s plan, not something new or disconnected. God was faithfully restoring His people to their covenant identity.

In the second year after returning, in the second month, Zerubbabel, Jeshua, and the rest of their brothers began work on the house of the Lord. Levites twenty years and older supervised the work (v. 8–9). Again, this reflects the order laid down in earlier times (Numbers 8:24). God’s work was not left to chance; it followed the pattern of priestly service and accountability.

When the builders laid the foundation of the temple, the priests came forward in their vestments with trumpets, and the Levites with cymbals, to praise the Lord as David had prescribed (v. 10). Their worship was rooted in the covenantal pattern of David, tying the present to the promises of the past. This was not just construction; it was sacred work filled with worship.

They sang responsively, giving thanks to the Lord: “For He is good, for His steadfast love endures forever toward Israel” (v. 11). This refrain echoes earlier songs of Israel (Psalm 136; 2 Chronicles 5:13), reminding them that God’s covenant love had not failed. Though they had endured exile, His steadfast love continued. The people shouted with great joy, for the foundation of the temple was laid.

Yet not all responded the same way. Many of the older priests, Levites, and heads of families wept aloud when they saw the foundation (v. 12). They remembered the former temple in all its glory and could not help but grieve the contrast. Meanwhile, others shouted for joy at the new beginning. The sound of joy and weeping mingled together, so that no one could distinguish the noise, but the sound was heard from far away (v. 13).

This mingling of sorrow and joy captures the tension of restoration. God had kept His promises, but the visible results did not yet match the fullness of their hopes. For those who had seen the former glory, the new temple seemed small. Yet for others, the mere fact of restoration was reason for joy. Both responses were genuine, and together they remind us that God’s work often carries both grief over what has been lost and joy for what God is now doing.

Ezra 3 teaches us that true restoration begins with worship. The altar and sacrifices came before the temple walls, reminding us that reconciliation with God is more important than structures or appearances. It also teaches us that God’s steadfast love endures even when the results fall short of our expectations. The mixture of joy and weeping is a reminder that God’s people live between what He has begun and what He will one day complete.

Conclusion

Ezra 1–3 highlights God’s faithfulness in bringing His people back from exile and reestablishing worship in Jerusalem. Though the work was just beginning and the temple only a foundation, the people’s obedience and devotion revealed their commitment to honoring God first. For modern readers, these chapters remind us that God is sovereign over history, faithful to His promises, and worthy of worship above all else. They challenge us to put Him first in times of rebuilding and to trust His guidance as He restores what was once broken.