Ezra Chapter 6
The Second Temple Is Completed
A. Darius responds to the request of the governor, Tattenai.
1. Ezra 6:1–2, A diligent search for the decree of Cyrus.
“Then Darius the king made a decree, and search was made in the house of the rolls, where the treasures were laid up in Babylon. And there was found at Achmetha, in the palace that is in the province of the Medes, a roll, and therein was a record thus written.” (Ezra 6:1–2, KJV)
King Darius responded directly to the respectful request submitted by Tattenai. Rather than dismissing the matter or acting on suspicion, he ordered a formal and thorough search of the royal archives. This reflects the integrity of Persian administration and, more importantly, the unseen hand of God guiding the process. The decree shows that God not only stirs the hearts of His people, but also governs the decisions of kings.
The fact that the record was not immediately found in Babylon but instead located at Achmetha, a royal city in the province of Media, indicates that the search required persistence. From a human standpoint, the effort could easily have been abandoned once the decree was not found in the primary archive. That it was eventually discovered is evidence of divine providence at work, ensuring that God’s purposes were not hindered by bureaucratic inconvenience.
This process also worked to the benefit of the builders in Jerusalem. Because the investigation took time and the work had not been forcibly halted, construction continued uninterrupted during the inquiry, just as previously noted in Ezra 5:5, “But the eye of their God was upon the elders of the Jews, that they could not cause them to cease.” (KJV). God used administrative delay as a means of protection.
Historical details further confirm the authenticity of the record. Persian kings maintained official scrolls written on papyrus or leather, and Cyrus was known to move seasonally between Babylon and cities such as Achmetha. The accuracy of these details argues strongly against later fabrication and supports the historical reliability of the biblical account.
2. Ezra 6:3–5, The text of the record found, Cyrus’ decree.
“In the first year of Cyrus the king the same Cyrus the king made a decree concerning the house of God at Jerusalem, Let the house be builded, the place where they offered sacrifices, and let the foundations thereof be strongly laid, the height thereof threescore cubits, and the breadth thereof threescore cubits; With three rows of great stones, and a row of new timber, and let the expenses be given out of the king’s house: And also let the golden and silver vessels of the house of God, which Nebuchadnezzar took forth out of the temple which is at Jerusalem, and brought unto Babylon, be restored, and brought again unto the temple which is at Jerusalem, every one to his place, and place them in the house of God.” (Ezra 6:3–5, KJV)
The discovery of Cyrus’ decree confirms that the rebuilding of the temple was not an act of rebellion but obedience to lawful authority. This is the same decree first referenced in Ezra 1, now preserved in full administrative detail. Cyrus did not merely permit the rebuilding, he commanded it.
The decree authorized the reconstruction of the house of God as a functioning place of sacrifice, with firm foundations and substantial dimensions. The specified use of great stones and timber was not only allowed but explicitly mandated. What had previously raised suspicion among Persian officials was now shown to be fully sanctioned by royal command.
Cyrus further ordered that the expenses for the project be paid from the king’s own treasury. This demonstrates that God’s provision for His work often comes from unexpected sources, even from pagan rulers. The work of God was not dependent on the limited resources of the returned exiles but was underwritten by imperial authority.
The dimensions described are larger than Solomon’s temple, which has led to questions about their intent. The most reasonable explanation is that these measurements set maximum limits rather than mandated size. Cyrus granted broad authorization while reserving final architectural decisions to the builders, ensuring that the structure could not later be used for political or military purposes.
Finally, Cyrus ordered the restoration of the sacred vessels taken by Nebuchadnezzar decades earlier. That these gold and silver articles still existed and were returned intact is a striking testimony to God’s sovereign preservation. What had been taken in judgment was now restored in mercy, underscoring the faithfulness of God to His covenant people across generations.
3. Ezra 6:6–12, The reply of Darius to Tattenai.
“Now therefore Tatnai, governor beyond the river, Shethar-boznai, and your companions the Apharsachites, which are beyond the river, be ye far from thence: Let the work of this house of God alone, let the governor of the Jews and the elders of the Jews build this house of God in his place. Moreover I make a decree what ye shall do to the elders of these Jews for the building of this house of God: that of the king’s goods, even of the tribute beyond the river, forthwith expenses be given unto these men, that they be not hindered. And that which they have need of, both young bullocks, and rams, and lambs, for the burnt offerings of the God of heaven, wheat, salt, wine, and oil, according to the appointment of the priests which are at Jerusalem, let it be given them day by day without fail: That they may offer sacrifices of sweet savours unto the God of heaven, and pray for the life of the king, and of his sons. Also I have made a decree, that whosoever shall alter this word, let timber be pulled down from his house, and being set up, let him be hanged thereon, and let his house be made a dunghill for this. And the God that hath caused his name to dwell there destroy all kings and people, that shall put to their hand to alter and to destroy this house of God which is at Jerusalem. I Darius have made a decree, let it be done with speed.” (Ezra 6:6–12, KJV)
a. Let the work of this house of God alone.
Based upon the recovery of the decree of Cyrus, Darius issued a direct and unmistakable command to Tattenai and his associates. The governor who had questioned the authority of the builders was now ordered to withdraw entirely from interference. The language is firm and authoritative, leaving no room for delay, obstruction, or renewed investigation. What began as scrutiny ended as royal protection.
b. Build this house of God in his place.
Darius affirmed that the temple must be rebuilt on its original site. This was not a trivial detail. The location of the temple was inseparable from Israel’s covenant worship and historical identity. The king recognized, whether knowingly or unknowingly, that continuity with the former house of God was essential.
c. Let the cost be paid at the king’s expense.
Darius went beyond noninterference. He commanded active support. Funding was to come from the taxes collected in the region beyond the River, ensuring that the work would proceed without hindrance. The phrase “forthwith expenses be given” and “day by day without fail” indicates immediacy, consistency, and abundance. The builders were not to worry about provision, animals for sacrifice, or materials for worship.
This remarkable reversal demonstrates the sovereign hand of God. The objections raised earlier by Tattenai resulted not in restriction but in expansion of support. Scripture elsewhere declares this principle plainly. “And we know that all things work together for good to them that love God, to them who are the called according to his purpose.” (Romans 8:28, KJV). Opposition became the means by which God supplied even greater provision.
d. And pray for the life of the king and his sons.
Darius clearly desired the intercessory prayers of the Jewish priests. This reveals a practical motivation behind his generosity. Though a pagan ruler, he acknowledged the power of the God of heaven and sought blessing and stability for his reign and lineage. God used this concern to secure peace and freedom for His people.
e. Severe penalties for violating the decree.
Darius reinforced his command with extreme consequences. Any attempt to alter or undermine the decree would result in public execution and total disgrace. The destruction of the offender’s household served as both punishment and warning. The decree also invoked divine judgment against any king or people who dared to interfere with the house of God in Jerusalem. This elevated the matter beyond mere policy into the realm of sacred obligation.
Historically, such punishments were consistent with Persian practice. Darius was not issuing idle threats but binding his authority to enforcement. God used the firmness of a pagan ruler to secure the completion of His temple.
f. Let it be done with speed.
The command concludes with urgency. The greatest empire on earth officially ordered the completion of God’s house and demanded prompt obedience. The same governor who once questioned the work was now compelled to finance and protect it.
This passage powerfully illustrates the biblical truth. “The king’s heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will.” (Proverbs 21:1, KJV). God did not merely permit the rebuilding of the temple. He orchestrated political authority, financial resources, and legal protection to ensure its completion.
B. The temple is finished and dedicated
1. Ezra 6:13–15, The temple is completed.
“Then Tatnai, governor on this side the river, Shethar-boznai, and their companions, according to that which Darius the king had sent, so they did speedily. And the elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king.” (Ezra 6:13–15, KJV)
The response of Tattenai and his associates was immediate and thorough. The same officials who once questioned the authority of the builders now diligently enforced the king’s decree. They not only refrained from opposition but actively ensured compliance, protection, and funding. This reversal underscores how completely God can turn resistance into cooperation when He chooses to act.
The elders of the Jews prospered, not merely through political favor, but through the ongoing ministry of the prophets Haggai and Zechariah. Their preaching did not end when construction resumed. The prophetic word continued to strengthen the workers as they labored through difficulty, fatigue, and the long duration of the project. God’s blessing did not remove hardship, but it sustained obedience through it.
The text carefully attributes the completion of the temple first to the commandment of the God of Israel, and then to the decrees of Cyrus, Darius, and Artaxerxes. Human authority functioned as an instrument of divine will. God stood behind every royal command that advanced His purposes, directing empires without diminishing His sovereignty.
The temple was completed in the sixth year of Darius, meaning the construction took approximately four years from its resumption. This highlights the scale of the work. Even with divine favor, prophetic encouragement, and imperial support, the task required sustained effort and perseverance. The mention of Artaxerxes anticipates later developments connected to the rebuilding of Jerusalem’s walls, completing the picture of Israel’s restoration under Persian rule.
2. Ezra 6:16–18, The dedication ceremony of the second temple.
“And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy, And offered at the dedication of this house of God an hundred bullocks, two hundred rams, four hundred lambs; And for a sin offering for all Israel, twelve he goats, according to the number of the tribes of Israel. And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses.” (Ezra 6:16–18, KJV)
The dedication of the second temple was marked by joy. This was not merely the celebration of a completed building, but the restoration of covenant worship. The people who had returned from captivity now had a functioning house of God, a place where sacrifices could be offered and the law of Moses obeyed once again.
The sacrifices offered were modest when compared to the dedication of Solomon’s temple, yet they were sincere and appropriate to the circumstances of a humbled, restored remnant. God measures worship not by abundance but by obedience and faith. The offering of twelve male goats as a sin offering for all Israel is especially significant. It reflects a conscious acknowledgment of national failure, coupled with confidence in God’s provision of atonement.
By offering sacrifices for all twelve tribes, the returned exiles affirmed their identity as the continuation of the whole covenant nation. There is no hint of lost tribes in their theology. They understood themselves to be the collective heirs of Israel, restored by grace and united in worship.
The priests and Levites were carefully organized according to their divisions, exactly as prescribed in the Book of Moses. This deliberate adherence to Scripture shows that the restoration was not merely architectural or ceremonial, but doctrinal and covenantal. Worship was ordered according to God’s revealed will, not convenience or innovation.
At the same time, the second temple lacked certain features of Solomon’s temple. The ark of the covenant was absent, and the furnishings were fewer. Yet God accepted this house. His presence among His people did not depend upon outward splendor but upon faithful obedience and covenant faith.
3. Ezra 6:19–22, The first Passover celebrated in the second temple.
“And the children of the captivity kept the passover upon the fourteenth day of the first month. For the priests and the Levites were purified together, all of them were pure, and killed the passover for all the children of the captivity, and for their brethren the priests, and for themselves. And the children of Israel, which were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek the LORD God of Israel, did eat, And kept the feast of unleavened bread seven days with joy: for the LORD had made them joyful, and turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel.” (Ezra 6:19–22, KJV)
The completion and dedication of the temple were followed immediately by obedience in worship. The returned exiles observed the Passover on the precise day appointed in the Law of Moses, the fourteenth day of the first month. This careful attention to timing demonstrates their renewed submission to Scripture. By keeping the Passover, they intentionally remembered the foundational act of Old Testament redemption, the deliverance of Israel from bondage in Egypt by the mighty hand of God.
The priests and Levites purified themselves, ensuring that the celebration was conducted in holiness. All of them were ceremonially clean, indicating unity and preparation among those responsible for leading worship. The priests slaughtered the Passover lambs not only for the people, but also for themselves and their fellow priests. This underscores the representative role of the priesthood and the seriousness with which they approached covenant worship. Throughout Israel’s history, the Passover sacrifice was sometimes performed by households under priestly supervision and at other times by the priests themselves. Here, the emphasis is on order, purity, and careful observance.
The meal was shared not only by the descendants of the captivity but also by all who had separated themselves from the filthiness of the nations of the land to seek the LORD God of Israel. This phrase is theologically important. Participation was not based on ethnicity alone but on repentance, separation, and devotion to the God of Israel. Those who abandoned pagan practices and sought the LORD were welcomed into covenant worship. This reflects a consistent biblical pattern seen earlier in the acceptance of Rahab and Ruth. The exclusion was not racial or arbitrary but moral and spiritual. Only those who clung to idolatry and impurity were excluded.
The Passover naturally flowed into the Feast of Unleavened Bread, which they kept for seven days with joy. Unleavened bread symbolized purity, sincerity, and separation from corruption. The joy of the feast demonstrates that holiness and gladness are not opposed. Obedience to God’s commands did not produce gloom but rejoicing. The text explicitly states that the LORD made them joyful. Their joy was not manufactured by circumstance but granted by God as a result of restored worship and obedience.
God’s favor was further demonstrated by His sovereign control over political authority. He turned the heart of the king of Assyria toward them to strengthen their hands in the work of the house of God. The title “king of Assyria” is an older political designation applied to the ruler over territories once controlled by Assyria. Its use supports the authenticity of the historical record. The same God who stirred the heart of Cyrus at the beginning of the restoration now turned the heart of one of his powerful successors to secure its completion.
This moment marks the close of the first major stage of Israel’s post-exilic restoration. What began with God moving a pagan king to issue a decree ended with God granting joy, purity, unity, and protection to His restored people. Worship was restored, the temple was functioning, and the covenant community stood once again in obedient fellowship with the LORD.
