Ezra 3:2 · Bible study
Ezra 3:2 Commentary: Rebuilding the Altar in Obedience to the Law
Hebrew · 10 what the commentators say
Meaning in one sentence
Why the returned exiles built the altar first, and what this act of worship according to the law means for the restored community.
Research Summary
- Meaning: The returned exiles, led by Jeshua and Zerubbabel, rebuilt the altar and resumed sacrifices in strict obedience to the Mosaic law, prioritizing worship before the temple reconstruction.
- Key words: Altar (מִזְבֵּחַ), the place of atoning sacrifice; burnt offerings (עֹלֹות), whole offerings symbolizing total dedication; as it is written, deliberate adherence to Torah.
- Main debate: Zerubbabel’s parentage (biological son of Pedaiah but legally son of Shealtiel) does not affect the verse’s interpretation, but it shows how royal lineage was preserved.
- Theological theme: Worship is the foundation of restoration; obedience to God’s Word is the only proper basis for worship.
- Best use: A model for beginning any new work with prayer, Scripture, and community, putting worship before productivity.
Translation Comparison
BSB Berean Standard Bible 2020
Then Jeshua son of Jozadak and his fellow priests, along with Zerubbabel son of Shealtiel and his associates, began to build the altar of the God of Israel to sacrifice burnt offerings on it, as it is written in the Law of Moses the man of God.
WEB World English Bible 2000
Then Jeshua the son of Jozadak stood up with his brothers the priests and Zerubbabel the son of Shealtiel and his relatives, and built the altar of the God of Israel, to offer burnt offerings on it, as it is written in the law of Moses the man of God.
KJV King James Version 1769
Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt offerings thereon, as it is written in the law of Moses the man of God.
ASV American Standard Version 1901
Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt-offerings thereon, as it is written in the law of Moses the man of God.
YLT Young's Literal Translation 1898
And rise doth Jeshua son of Jozadak, and his brethren the priests, and Zerubbabel son of Shealtiel, and his brethren, and they build the altar of the God of Israel, to cause to ascend upon it burnt-offerings, as it is written in the law of Moses, the man of God.
Darby Darby Bible 1890
Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and built the altar of the God of Israel, to offer up burnt-offerings on it, as it is written in the law of Moses the man of God.
Douay-Rheims Douay-Rheims Bible 1899
And Josue the son of Josedec rose up, and his brethren the priests, and Zorobabel the son of Salathiel, and his brethren, and they built the altar of the God of Israel that they might offer holocausts upon it, as it is written in the law of Moses the man of God.
Translations in other languages (10 available)
Entonces se levantó Jesuá hijo de Josadec, y sus hermanos los sacerdotes, y Zorobabel hijo de Sealthiel, y sus hermanos, y edificaron el altar del Dios de Israel, para ofrecer sobre él holocaustos, como está escrito en la ley de Moisés varón de Dios.
E levantaram-se Jesuá filho de Jozadaque, e seus irmãos os sacerdotes, e Zorobabel filho de Sealtiel, e seus irmãos, e edificaram o altar do Deus de Israel, para oferecerem sobre ele ofertas de queima, como está escrito na Lei de Moisés, homem de Deus.
Josué, fils de Jotsadak, avec ses frères les sacrificateurs, et Zorobabel, fils de Schealthiel, avec ses frères, se levèrent et bâtirent l’ autel du Dieu d’ Israël, pour y offrir des holocaustes, selon ce qui est écrit dans la loi de Moïse, homme de Dieu.
Und es machte sich auf Jesua, der Sohn Jozadaks, und seine Brüder, die Priester, und Serubabel, der Sohn Sealthiels, und seine Brüder und bauten den Altar des Gottes Israels, Brandopfer darauf zu opfern, wie es geschrieben steht im Gesetz Mose' s, des Mannes Gottes,
En Jesua, de zoon van Jozadak, maakte zich op, en zijn broederen, de priesters en Zerubbabel, de zoon van Sealthiel, en zijn broederen, en zij bouwden het altaar des Gods van Israel, om daarop brandofferen te offeren, gelijk geschreven is in de wet van Mozes, den man Gods.
Allora Jeshua, figliuolo di Jotsadak, coi suoi fratelli sacerdoti, e Zorobabel, figliuolo di Scealtiel, coi suoi fratelli, si levarono e costruirono l’altare dell’Iddio d’Israele, per offrirvi sopra degli olocausti, com’è scritto nella legge di Mosè, uomo di Dio.
Tedy wstawszy Jesua, syn Jozedeka, i bracia jego kapłani, i Zorobabel, syn Salatyjela, i bracia jego, zbudowali ołtarz Boga Izraelskiego, aby na nim sprawowali całopalenia, jako napisane w zakonie Mojżesza, męża Bożego.
И встал Иисус, сын Иоседеков, и братья его священники, и Зоровавель, сын Салафиилов, и братья его, и соорудили они жертвенник Богу Израилеву, чтобы возносить на нем всесожжения, как написано в законе Моисея, человека Божия.
約薩達 的兒子 耶書亞 和他的弟兄 眾祭司，並撒拉鐵 的兒子 所羅巴伯 與他的弟兄，都起來 建築 以色列 神 的壇，要照神 人 摩西 律法 書上所寫的，在壇上 獻 燔祭。
Then Jeshua, the son of Jozadak, and his brothers the priests, and Zerubbabel, the son of Shealtiel, with his brothers, got up and made the altar of the God of Israel for burned offerings as is recorded in the law of Moses, the man of God.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Ezra 3:2
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Ezra 3:2 records the first act of restored worship after the exile: the rebuilding of the altar for burnt offerings. Barnes notes that the altar was of urgent necessity, while JFB adds that it was needed to make atonement, obtain divine blessing, and animate piety. Gill points out that Jeshua the high priest and Zerubbabel the governor together led the people, and the Cambridge Bible observes that the phrase “the God of Israel” reminds readers of the unity of the divided nation. The central point of agreement is that this act was performed explicitly “as it is written in the law of Moses” (citing Numbers 28, Exodus 20). The altar was a visible sign that the covenant community was restarting its life of obedience.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: This verse records that the returned exiles, led by Jeshua and Zerubbabel, rebuilt the altar for burnt offerings in explicit obedience to the Mosaic law, prioritizing worship before the temple reconstruction – a fact on which all commentators agree.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Priority of worship | All traditions agree that building the altar before the temple underscores worship as the first priority of the restored community. | Some emphasize this as a perpetual principle for church life; others see it as a historical necessity for reestablishing the sacrificial system. |
| Obedience to Scripture | All agree that the phrase “as it is written in the law of Moses” shows the community’s commitment to follow God’s revealed commands. | The question is how this applies to Christian worship: some argue for a regulative principle (only what Scripture commands), others see it as a general pattern of faithfulness. |
| Leadership structure | Jeshua the high priest and Zerubbabel the governor together represent spiritual and civil authority cooperating. | There is minor debate over Zerubbabel’s genealogy (son of Shealtiel by adoption vs. biological son of Pedaiah), but this does not affect the leadership theme. |
| Fear and faith | Verse 3 notes fear of surrounding peoples, and the altar building is an act of faith in the face of that fear. | Some interpret the fear as motivating the need for atonement and protection; others focus on the courage required to worship publicly despite opposition. |
Historical & Cultural Context
Ezra 3:2 opens a pivotal moment in the restoration of Judah after the Babylonian exile. The Persian king Cyrus had issued a decree in 538 BC allowing the exiles to return (Ezra 1:1, 4). In the seventh month (Tishri, September, October), the people gathered in Jerusalem. The seventh month was packed with sacred festivals: the Feast of Trumpets (day 1), the Day of Atonement (day 10), and the Feast of Booths (days 15, 22). Rebuilding the altar was the necessary first step to resume these observances, especially the daily burnt offerings (Numbers 28:3) and the feast offerings.
Jeshua, the high priest, was grandson of Seraiah, whom Nebuchadnezzar executed (2 Kings 25:18, 21), and his father Jozadak had died in exile. Zerubbabel was the civil leader, a descendant of David through Shealtiel (1 Chronicles 3:17, 19 mentions he was actually the son of Pedaiah but accounted as Shealtiel’s son, likely through levirate marriage). Their joint leadership, priestly and royal, mirrors the earlier partnership of Joshua and Zerubbabel foreseen in Zechariah’s visions (Zech 3, 4).
The altar was built “on its base” (v.3), meaning on the exact site of the former altar, in spite of fear from “the peoples of the lands”, neighboring groups like Samaritans and others who would later oppose the rebuilding (Ezra 4). The act of building the altar before laying the temple foundation (v.6) shows that worship took priority: the community needed to reestablish relationship with God before proceeding with the larger construction project.
Textual Notes
The consulted sources note no significant textual variants for Ezra 3:2. Keil and Delitzsch discuss a variant in verse 3 (mekonato vs. mekonoteha) but not in verse 2. The verse is stable across Hebrew manuscripts and ancient versions.
Reception History
Ezra 3:2 has been read as a paradigm for restoration and obedience. In the Reformation, Protestants cited the phrase “as it is written” to argue that worship must be regulated by Scripture, the so-called normative principle (Luther, Calvin) versus the regulative principle (Puritans). Jewish interpreters emphasize that the altar was rebuilt on its original site, preserving the holiness of the location. Many Christian Bible lesson series use this passage to teach the priority of worship in renewing faith. In hymnody, the act of building the altar has been seen as a type of the cross, where the true sacrifice for sin was offered once and for all.
Preaching This Verse
Three-point outline
- Worship first. Before the temple walls rise, the altar is built. The returned exiles understood that rebuilding their relationship with God was the foundation of every other work.
- Obedience to the Word. They built “as it is written in the law of Moses.” Their worship was not improvised; it was grounded in Scripture. This sets a pattern for all generations: true worship is shaped by God’s revelation.
- Leadership in unity. Jeshua the priest and Zerubbabel the governor acted together. Spiritual and civil leadership cooperated. The community followed their lead “as one man” (v.1).
Five-point outline
- Immediate priority: rebuilding the altar (v.2a).
- Key leaders: Jeshua and Zerubbabel with their associates (v.2a).
- Purpose: to offer burnt offerings (v.2b).
- Authority: according to the law of Moses (v.2c).
- Context: done despite fear, ahead of the temple foundation (vv.3,6).
Illustration hooks
- When a family moves into a new house, they often set up a place for prayer or a Bible before unpacking boxes. The altar was the returned exiles’ first “furniture” in God’s house.
- A marathon runner stretches before the race; building the altar was the spiritual “stretching” before the long work of temple construction.
- A student who writes out a study plan before starting homework, obedience to the law was their blueprint.
Questions your congregation is asking
- Why does the altar need to be rebuilt before the temple? What does that say about the order of our spiritual life?
- How can we follow “as it is written” when we feel uncertain or afraid of the people around us?
- What does it mean that both a priest and a governor led this work? How does that apply to church and government today?
Leading a Discussion
In Ezra 3:2, the returned exiles do not wait for the temple to be rebuilt before they start worshipping. They build the altar first, even though they are afraid of neighboring peoples. This passage invites us to consider what we prioritize when starting something new, especially when following God’s Word requires courage.
Discussion questions
- Read Ezra 3:1, 6. Why do you think the altar was built before the temple foundation?
- The verse says they built the altar “as it is written in the law of Moses.” Why is it important that their worship followed this rule?
- Jeshua and Zerubbabel led together. What does this say about the relationship between spiritual and civic leadership?
- Verse 3 mentions that fear was upon them because of surrounding peoples. How did building the altar address that fear?
- What “altars” do we need to rebuild first in our own lives before we can tackle larger projects for God?
- How does this passage challenge the idea that we must have everything perfect before we can worship?
- In what ways can our worship today be more intentionally shaped by Scripture, as the exiles did?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 20:24 | You shall make an altar of earth for me, and shall sacrifice on it your burnt offerings and your peace offerings, your sheep and your cattle. In every place where I record my name I will come to you and I will bless you. |
| Exodus 20:25 | If you make me an altar of stone, you shall not build it of cut stones; for if you lift up your tool on it, you have polluted it. |
| Numbers 28:3 | You shall tell them, ‘This is the offering made by fire which you shall offer to Yahweh: male lambs a year old without defect, two day by day, for a continual burnt offering. |
| Numbers 28:31 | Besides the continual burnt offering and its meal offering, you shall offer them and their drink offerings. See that they are without defect. |
| Deuteronomy 12:5 | But to the place which Yahweh your God shall choose out of all your tribes, to put his name there, you shall seek his habitation, and you shall come there. |
| Deuteronomy 12:7 | There you shall eat before Yahweh your God, and you shall rejoice in all that you put your hand to, you and your households, in which Yahweh your God has blessed you. |
| I Chronicles 3:17 | The sons of Jeconiah, the captive: Shealtiel his son, |
| I Chronicles 3:19 | The sons of Pedaiah: Zerubbabel and Shimei. The sons of Zerubbabel: Meshullam and Hananiah; and Shelomith was their sister; |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights the lineage behind Jeshua the high priest: he was grandson of Seraiah, whom Nebuchadnezzar executed, making him the first high priest to serve after the captivity. This genealogy ties the restored priesthood directly to its pre-exilic roots.
Barnes' Notes on the Bible Protestant 1832
Barnes clarifies that Jeshua the high priest was indeed the son of Jozadak, who was taken captive. But Zerubbabel was actually the son of Pedaiah, Shealtiel's younger brother, and was considered Shealtiel's son because Shealtiel had no male heirs to continue the royal line.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes a deliberate shift in order: Jeshua the high priest is named before Zerubbabel here at the altar, while the reverse appears later when rebuilding begins. The phrase "the altar of the God of Israel" underscores the restored unity of a once-divided people, with sacrifice as the point of corporate approach.
Geneva Bible Notes Reformed 1599
Then stoode vp Ieshua rhe sonne of Iozadak, and his brethren the Priests, and Zerubbabel the sonne of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt offerings thereon, as it is written in ye Lawe of Moses the man of God,
Gill's Exposition of the Bible Baptist 1748
Gill highlights the orderly division of leadership in rebuilding the altar: the high priest Jeshua leads the priests in their proper role, while governor Zerubbabel and the princes provide civil authority and encouragement. Both groups act together, and the offerings follow exactly what the law of Moses commands.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB stresses that rebuilding the altar was the most urgent task, needed first for atonement and then to secure God's blessing on the temple preparations. He also clarifies Zerubbabel's lineage, noting he was legally called Salathiel's son though biologically Pedaiah's.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch emphasize that the returned exiles rebuilt the altar and restored daily sacrifices not out of mere piety, but because fear of the hostile surrounding peoples drove them to seek God's protective help. They also clarify that the daily burnt offerings began on the first day of the seventh month, before the Feast of Tabernacles, not afterward as some interpreters claim.
Lange's Commentary Reformed 1857
Lange emphasizes the remarkable voluntary zeal of the entire returned congregation, who acted as one body rather than relying on a single leader. He sees the feast of tabernacles as a profound symbol of both divine preservation through exile and renewed blessing in the land. The mingled weeping and shouting at the foundation laying demonstrates their passionate, unified devotion to God's house.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry highlights that the returned exiles gathered at Jerusalem in the seventh month not under official command but by mutual agreement, compelled by their own devotion. They rebuilt the altar and resumed sacrifices before the temple foundation was even laid, placing worship ahead of the building project.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley stresses that the altar was more urgently needed than the temple itself. Its purpose was to secure atonement with God, obtain divine help for building the temple, and strengthen the workers' hearts for that great task.