Table of Contents
The Royal Search for Truth
Ezra chapter 6 marks a significant turning point in the post-exilic history of Israel. The opposition that halted the temple’s reconstruction in previous chapters is met with divine intervention through a pagan king. This chapter details the search for and discovery of Cyrus the Great’s original decree, King Darius’s subsequent supportive edict, the completion of the Second Temple, and the joyful celebrations of its dedication and the Passover. It is a powerful testament to God’s sovereignty over world affairs and His faithfulness to His covenant people. The narrative shows how God can turn the hearts of powerful rulers to accomplish His divine will, ensuring that His purposes for His people are fulfilled despite human opposition. The events described here underscore the importance of God’s written word and the prophetic ministry in encouraging and guiding God’s people.
Darius’s Decree Upholds Cyrus’s Edict
(Ezra 6:1-5) The chapter begins with King Darius I issuing an order. A search was to be made in the royal archives in Babylon. This was in response to the letter from Tattenai, the governor of the region “Beyond the River,” who had questioned the legality of the temple construction in Jerusalem. The Jews had claimed their authority came from a decree by King Cyrus. Darius, a ruler known for his administrative skills and organization of the Persian Empire, sought to verify this claim. The initial search in Babylon, the administrative capital, yielded nothing. However, the search was expanded. A scroll was eventually found in Ecbatana (also known as Achmetha), located in the province of Media. Ecbatana was the summer capital of the Persian kings, and it was here that the crucial document was preserved.
The discovered memorandum confirmed everything the Jewish elders had stated. It was a record of Cyrus’s decree from his first year as king. The edict was specific. It authorized the rebuilding of the temple in Jerusalem as a place for offering sacrifices. It even specified the temple’s dimensions: sixty cubits in height and sixty cubits in width. Furthermore, the decree stipulated that the cost of construction was to be paid from the royal treasury. This was a remarkable provision, showing the extent of Cyrus’s support. The decree also commanded the return of the gold and silver articles of the house of God. These were the sacred vessels that Nebuchadnezzar had taken from Jerusalem and placed in the temple of his gods in Babylon. They were to be returned to their rightful place in the newly rebuilt temple in Jerusalem. This discovery was pivotal. It provided the legal foundation for the Jews to continue their work, backed by the authority of the Persian Empire’s founder.
The King’s Command to Support the Temple Work
(Ezra 6:6-12) Upon finding Cyrus’s decree, Darius issued his own edict, which he sent to Tattenai, Shethar-Bozenai, and their associates. The new decree was not merely a confirmation of the old one; it was a forceful command to actively support the project. Darius’s instructions were clear and direct. First, he ordered Tattenai and the other officials to stay away from Jerusalem and not interfere with the work on the temple. The governor of the Jews and the Jewish elders were to be allowed to rebuild the house of God on its original site without hindrance. This was a direct rebuke to the Samaritans and other opponents who had tried to stop the work.
Second, Darius went further than mere non-interference. He commanded that the costs of the construction be fully paid to the Jewish elders without delay. The funds were to come from the royal revenues collected in the province “Beyond the River.” This provision ensured that the project would not be stalled due to a lack of resources. It effectively turned the regional government from an antagonist into a financial sponsor. Third, the king ordered that provisions for the temple worship be supplied daily. This included young bulls, rams, and lambs for burnt offerings, as well as wheat, salt, wine, and oil, according to the requests of the priests in Jerusalem. The purpose of these provisions was explicit: so that the Jews could offer pleasing sacrifices to the God of heaven and pray for the life of the king and his sons. This reveals a common practice among ancient rulers to seek the favor of the gods of their subjects, but for the Jews, it was an opportunity to worship their God as prescribed in the Law.
Finally, Darius’s decree included a severe warning. Anyone who altered his edict would face a gruesome death. A beam would be pulled from their house, and they would be impaled on it. Their house would be made into a pile of rubble as a public example. The king invoked the name of the God who had caused His name to dwell in Jerusalem, asking that this God would overthrow any king or people who tried to alter the decree or destroy the temple. This powerful curse gave the decree an almost sacred authority, ensuring it would be obeyed.
Verse by Verse
(Ezra 6:1-2) King Darius ordered a search of the archives. The initial search in the treasure house in Babylon was unsuccessful. The record was found in Ecbatana, the capital of Media. This detail adds a sense of authenticity to the account. Records were kept in various administrative centers, not just the main capital. God’s providence is seen in the preservation and discovery of this vital document, just when it was needed most.
(Ezra 6:3-5) The contents of the scroll are summarized. It confirmed Cyrus’s decree to rebuild the temple. The dimensions were specified, indicating a large and significant structure. The financial provision from the king’s own funds is highlighted. This was an act of incredible generosity and support. The return of the temple vessels, previously taken by Nebuchadnezzar, was also mandated. This act symbolized the restoration of true worship and the reversal of the judgment of exile.
(Ezra 6:6-7) Darius’s command to Tattenai is direct. He and his officials are told to “keep away.” The work on the house of God was to be left alone. This order completely neutralized the opposition. The very authorities who were investigating the project were now commanded to withdraw and allow it to proceed.
(Ezra 6:8-10) The king’s support becomes active. Not only must the officials not hinder the work, but they must also fund it from the regional taxes. This financial support was to be prompt and complete. Daily provisions for the sacrifices were also to be given. The king’s motive was to secure prayers for himself and his family from the “God of heaven,” a title for God that the Persians would have understood and respected.
(Ezra 6:11-12) A stern penalty is attached to the decree. Disobedience would result in death and the complete destruction of the offender’s property. This was a common feature of Persian law, designed to ensure compliance. Darius concludes by calling on the God of Jerusalem to enforce the decree against any who would defy it. The pagan king effectively places the project under the protection of Israel’s God.
The Temple is Finished and Dedicated
(Ezra 6:13-18) Tattenai, Shethar-Bozenai, and their colleagues obeyed King Darius’s decree with diligence. The opposition was silenced, and the royal treasury now funded the construction. With this renewed impetus, the Jewish elders continued to build and prosper. The text emphasizes that their success was due to the “preaching of Haggai the prophet and Zechariah the son of Iddo.” The prophetic word provided the spiritual encouragement and divine direction that propelled the project forward. The people built not only because of the king’s decree but because of the command of the God of Israel. The decrees of Cyrus, Darius, and later Artaxerxes are seen as the human instruments through which God’s command was carried out.
The temple was finally finished on the third day of the month of Adar, in the sixth year of the reign of King Darius. This corresponds to the year 516 B.C. The completion of the temple was a momentous achievement, marking the end of a long and often difficult process that had spanned two decades since the first returnees laid the foundation.
The people of Israel—the priests, the Levites, and the rest of the exiles—celebrated the dedication of the house of God with great joy. The dedication ceremony involved sacrifices, though on a much smaller scale than the dedication of Solomon’s temple (1 Kings 8:63). They offered 100 bulls, 200 rams, and 400 lambs. In addition, they offered 12 male goats as a sin offering for all Israel, one for each of the twelve tribes. This sin offering was significant. It acknowledged the sin that had led to the exile and the destruction of the first temple. It symbolized the spiritual renewal and reunification of the entire nation, not just the tribes of Judah and Benjamin that had returned. Following the dedication, the priests and Levites were organized into their divisions to serve in the temple, as it is written in the Book of Moses. This act signified the restoration of the proper, biblically mandated order of worship.
Passover and Joyful Celebration
(Ezra 6:19-22) Following the dedication of the temple, the returned exiles celebrated the Passover. This was the first Passover to be celebrated in the newly completed Second Temple. The celebration took place on the fourteenth day of the first month, as prescribed by the Law. The text notes that the priests and the Levites had purified themselves. Their ceremonial purity was essential for leading the people in this sacred festival. They slaughtered the Passover lamb for all the returned exiles, for their fellow priests, and for themselves.
The participants in the Passover meal included not only the returned exiles but also “everyone who had separated himself from the uncleanness of the peoples of the land to seek the LORD, the God of Israel.” This is a significant statement. It indicates that the restored community was open to those who were willing to forsake pagan practices and commit themselves to the worship of Yahweh. These may have been Israelites who were not taken into exile or even Gentiles who had converted to the faith of Israel.
The chapter concludes by emphasizing the great joy of the celebration. They kept the Feast of Unleavened Bread for seven days with joy. The reason for their joy is attributed directly to the LORD. He had made them joyful and had “turned the heart of the king of Assyria to them.” The title “king of Assyria” is used here for Darius, the king of Persia. This is likely a stylistic choice, using a historical title for the current ruler of the region that once belonged to the Assyrian empire. It powerfully recalls the memory of the Assyrian empire, which had destroyed the northern kingdom of Israel. Now, the ruler of that same geopolitical region was supporting the restoration of God’s people. This was a clear sign of God’s sovereign power to turn the hearts of world leaders to favor His people and support His work. The joy was a direct result of seeing God’s faithfulness and power on display.
Cross References
Proverbs 21:1: “The king’s heart is a stream of water in the hand of the LORD; he turns it wherever he will.” This proverb is perfectly illustrated in Ezra 6. The hearts of both Cyrus and Darius, powerful pagan kings, were directed by God to issue decrees that favored Israel and funded the rebuilding of His temple. It shows that no human authority is outside of God’s sovereign control.
Haggai 1 & Zechariah 4: These prophetic books provide the spiritual context for the temple’s reconstruction. Ezra 6:14 explicitly states that the elders prospered through the preaching of these prophets. Haggai challenged the people to prioritize God’s house over their own, while Zechariah provided visions of encouragement, assuring them of God’s presence and power to complete the work.
1 Kings 8: The dedication of Solomon’s temple provides a point of comparison for the dedication of the Second Temple. While the sacrifices in Ezra’s time were far fewer, reflecting the community’s diminished state, the joy and the focus on re-establishing proper worship were the same. Both events were landmark moments in Israel’s history, centering on the place where God chose to make His name dwell.
2 Chronicles 30 & 35: The Passover celebrations under King Hezekiah and King Josiah are important precedents. Like the Passover in Ezra 6, these were moments of national spiritual renewal. They involved a return to the Law of Moses, a purification of the priesthood and the people, and a great sense of joy in rediscovering covenant worship after periods of apostasy and neglect.
Daniel 5: The story of Belshazzar’s feast, where he profanes the vessels from the Jerusalem temple, stands in stark contrast to their respectful return ordered by Cyrus and Darius. The return of these sacred items in Ezra 6 signifies the end of the period of judgment that Daniel had prophesied and the beginning of a new era of restoration and worship.