Ezra Chapter 5
The Construction Is Resumed
A. God helps His people.
1. Ezra 5:1–2, God helps by sending prophets to get the work started again.
“Then the prophets, Haggai the prophet, and Zechariah the son of Iddo, prophesied unto the Jews that were in Judah and Jerusalem in the name of the God of Israel, even unto them. Then rose up Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and began to build the house of God which is at Jerusalem, and with them were the prophets of God helping them.” (Ezra 5:1–2, KJV)
The resumption of the work did not begin with political permission or improved circumstances, but with the Word of God delivered through His prophets. God intervened at a moment of spiritual stagnation by sending Haggai and Zechariah to awaken His people. The text emphasizes that their prophecy was given in the name of the God of Israel, underscoring divine authority rather than human initiative. When the people responded, Zerubbabel and Jeshua rose up and began again the work that had long been neglected, demonstrating that obedience to God’s Word precedes renewed strength and progress.
a. Then the prophet Haggai.
The ministry of Haggai is preserved in the book that bears his name, and its message directly confronts the misplaced priorities of the returned exiles. Haggai spoke during a period of discouragement and economic hardship, not during a wave of revival or national enthusiasm. His prophetic ministry exposed the root problem, which was not opposition from enemies but spiritual complacency among God’s people.
In Haggai 1:2–10, the prophet rebuked the people for excusing their neglect of the temple under the guise of spiritual reasoning. “Thus speaketh the LORD of hosts, saying, This people say, The time is not come, the time that the LORD’S house should be built.” (Haggai 1:2, KJV). Rather than rejecting the idea of rebuilding outright, the people questioned the timing, masking disobedience as discernment.
The Lord answered their excuse with a direct rebuke. “Is it time for you, O ye, to dwell in your ceiled houses, and this house lie waste?” (Haggai 1:4, KJV). Their priorities were exposed as inverted. Personal comfort had taken precedence over God’s dwelling place. They had invested heavily in their own lives while allowing the work of the Lord to languish.
God then issued a clear command coupled with a call to self examination. “Consider your ways. Go up to the mountain, and bring wood, and build the house, and I will take pleasure in it, and I will be glorified, saith the LORD.” (Haggai 1:7–8, KJV). The solution was not mystical reflection or passive waiting, but obedient labor. God’s work required action supported by prayer, not spiritualized delay. What had begun as a delay beyond their control had become a delay of their own choosing.
b. And Zechariah the son of Iddo.
Zechariah’s prophetic ministry complemented Haggai’s. While Haggai pressed the people to act, Zechariah addressed their inner spiritual condition. His name, meaning “The LORD remembers,” was itself a message of encouragement to a people who felt forgotten after decades of exile.
Zechariah called the people to complete what they had begun, reminding them of God’s covenant faithfulness and future purposes. He lifted their eyes beyond the physical structure to the spiritual reality behind it, frequently pointing them toward the coming Messiah and the ultimate restoration of Israel. His ministry emphasized that God’s concern was not merely a building, but a redeemed people through whom He would work.
Without Zechariah’s contribution, one might wrongly conclude that God’s chief interest was architectural. Zechariah shows that God values hearts before structures, obedience before accomplishment, and spiritual renewal alongside visible labor.
c. And the prophets of God were with them, helping them.
The prophets did more than speak. Their presence strengthened the people and helped reorder their priorities, resulting in immediate action. The phrase “rose up and began to build” shows decisive obedience. God’s blessing followed the renewed commitment, confirming His hand upon the prophetic ministry.
The text also suggests that the prophets assisted practically, not merely verbally. Their involvement extended beyond proclamation to participation, reinforcing the truth that God’s servants are called both to speak truth and to support the work that truth produces.
Historically, this work resumed during a turbulent period in the reign of Darius. The Jews acted without explicit royal authorization, beginning their labor while the king was preoccupied with securing his throne. Human uncertainty did not hinder obedience to God’s command.
2. Ezra 5:3–5, God helps by protecting the work and allowing it to continue.
“At the same time came to them Tatnai, governor on this side the river, and Shethar-boznai, and their companions, and said thus unto them, Who hath commanded you to build this house, and to make up this wall? Then said we unto them after this manner, What are the names of the men that make this building? But the eye of their God was upon the elders of the Jews, that they could not cause them to cease, till the matter came to Darius, and then they returned answer by letter concerning this matter.” (Ezra 5:3–5, KJV)
Opposition quickly followed obedience, as it so often does in Scripture. Tatnai, the Persian governor of the region beyond the River, confronted the builders and demanded to know who authorized the work. His inquiry extended both to the temple and the surrounding structure, indicating official concern rather than personal hostility.
Tatnai appears far more measured than the earlier Samaritan opponents. His challenge stemmed from administrative responsibility rather than malicious intent. Ezra records this exchange to show that the Jews were not rebelling against Persian authority. They openly identified their leaders and made no attempt to conceal their actions.
The decisive factor, however, was divine protection. “But the eye of their God was upon the elders of the Jews.” God’s watchful care restrained the authorities from stopping the work immediately. This was not a new reality but a renewed awareness. Through the prophets, the people were reminded that God had never ceased watching over them.
Because of this divine oversight, the work continued while the matter was referred to Darius. This delay worked in the favor of God’s people. Bureaucratic processes were slow, allowing construction to proceed, and the situation provided opportunity for prayer and trust in God’s sovereign direction of the king’s heart.
The fact that Tatnai chose to report the matter rather than exercise immediate authority was itself remarkable. God’s hand was evident not only in the courage of His people but also in the restraint of their overseers.
B. The letter to King Darius
1. Ezra 5:6, The address of the letter.
“The copy of the letter that Tatnai, governor on this side the river, and Shethar-boznai, and his companions the Apharsachites, which were on this side the river, sent unto Darius the king.” (Ezra 5:6, KJV)
Ezra carefully preserves the administrative record to show that the inquiry into the rebuilding of the temple was handled in an orderly and lawful manner. Tatnai acted as a responsible provincial governor, not only sending a formal letter to King Darius but also retaining a copy. This detail reinforces the transparency of the process and demonstrates that the Jewish leaders were not engaged in secret rebellion, but were operating openly under scrutiny.
2. Ezra 5:7–17, The message of the letter.
“They sent a letter unto him, wherein was written thus; Unto Darius the king, all peace. Be it known unto the king, that we went into the province of Judaea, to the house of the great God, which is builded with great stones, and timber is laid in the walls, and this work goeth fast on, and prospereth in their hands. Then asked we those elders, and said unto them thus, Who commanded you to build this house, and to make up these walls? We asked their names also, to certify thee, that we might write the names of the men that were the chief of them. And thus they returned us answer, saying, We are the servants of the God of heaven and earth, and build the house that was builded these many years ago, which a great king of Israel builded and set up. But after that our fathers had provoked the God of heaven unto wrath, he gave them into the hand of Nebuchadnezzar the king of Babylon, the Chaldean, who destroyed this house, and carried the people away into Babylon. But in the first year of Cyrus the king of Babylon the same king Cyrus made a decree to build this house of God. And the vessels also of gold and silver of the house of God, which Nebuchadnezzar took out of the temple that was in Jerusalem, and brought them into the temple of Babylon, those did Cyrus the king take out of the temple of Babylon, and they were delivered unto one, whose name was Sheshbazzar, whom he had made governor; And said unto him, Take these vessels, go, carry them into the temple that is in Jerusalem, and let the house of God be builded in his place. Then came the same Sheshbazzar, and laid the foundation of the house of God which is in Jerusalem: and since that time even until now hath it been in building, and yet it is not finished. Now therefore, if it seem good to the king, let there be search made in the king’s treasure house, which is there at Babylon, whether it be so, that a decree was made of Cyrus the king to build this house of God at Jerusalem, and let the king send his pleasure to us concerning this matter.” (Ezra 5:7–17, KJV)
a. Be it known unto the king.
Tatnai’s tone throughout the letter is respectful and measured. He reports facts without exaggeration or accusation, presenting the situation plainly for royal review. The letter reflects administrative integrity rather than hostility. Tatnai neither endorses nor condemns the Jewish work outright but submits the matter to the authority of the king.
b. Which is builded with great stones.
The reference to large stones and timber construction likely raised concern. Such materials could suggest defensive strength, not merely religious architecture. The description explains why the governor felt compelled to investigate. At the same time, the letter acknowledges that the work was proceeding diligently and prospering, a subtle admission that the builders were organized, disciplined, and effective.
c. We are the servants of the God of heaven and earth.
The response of the Jewish elders is theologically profound and historically honest. They openly confess covenant responsibility, acknowledging that their national destruction came because their fathers provoked the God of heaven to wrath. This confession shows spiritual maturity and doctrinal clarity. They do not blame Babylon or Persia but recognize divine judgment as the true cause of exile.
d. Cyrus made a decree to build this house of God.
The elders root their authority not in rebellion or innovation, but in a lawful decree issued by Cyrus. They recount how the temple vessels were restored and entrusted to Sheshbazzar, who laid the foundation. This appeal to recorded history places the matter squarely within Persian administrative precedent.
The identity of Sheshbazzar has been debated, with many concluding that he was either another name for Zerubbabel or the official Persian-appointed governor who functioned alongside him. In either case, the Jews wisely referenced the name most likely to appear in Persian archives.
e. Let there be search made.
Tatnai concludes by respectfully requesting verification. Rather than halting the work immediately, he submits the issue for investigation. This delay serves God’s purpose, allowing construction to continue while the matter is reviewed. The appeal shows confidence that truth would vindicate the builders, and it places the outcome entirely in the king’s hands under God’s providence.
