Bible Study Notes 1/20/2026
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(Much gratitude is given to Dr. Carol Kaminski for her Old Testament Survey course at Gordon-Conwell Theological Seminary and the study materials that accompany and inform this teaching.)
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The Period of TEMPLE Simply Explained
In this section of the OT we will visit Ezra, Nehemiah, and Esther, along with the prophets Haggai, Zechariah, and Malachi.
The last period of the OT is entitled TEMPLE because during this period God’s people return from exile and rebuild the temple in Jerusalem.
Let’s first talk about the Persian king, Cyrus:
· He is God’s anointed shepherd, appointed to carry out His plan of restoration.
· King Cyrus defeats Babylon in 539 BC.
· He then issues an edict allowing the Jews to return to Jerusalem.
In 538 BC, the first group of Jews returns with Sheshbazzar, governor of Judah.
Temple construction begins under the leadership of Zerubbabel, grandson of King Jehoiachin, and Joshua, the high priest, but there is opposition, so rebuilding comes to a halt.
Then, in 520 BC, in the second year of Persian King Darius, God calls two prophets, Haggai and Zechariah, who encourage God’s people to finish rebuilding the temple.
- The people are downtrodden over their difficult circumstances, but the prophets announce that God’s glorious presence will once again fill God’s house, and Jerusalem will become a place of blessing to all nations.
The temple in Jerusalem is completed in 516 BC under the leadership of Zerubbabel and Joshua, and the Davidic and priestly offices work harmoniously together.
- But there is no sign of the return of God’s presence, and the restoration promised by the prophets is far from a reality.
There are those that were exiled who continue to live in Babylon and in other Persian cities.
During the reign of the Persian king Xerxes (486-465 BC), a young woman of Israelite descent named Esther becomes queen.
- Haman, a high-ranking official, plans to kill the people of God living in Susa because Esther’s relative, Mordecai, refuses to pay homage to him.
- Nonetheless, God is at work, protecting and preserving his people.
- The feast of Purim commemorates their deliverance.
A second return from exile takes place in 458 BC under the leadership of Ezra, a priest and scribe.
- The Persian king Artaxerxes, who reigns from 465-424 BC, helps Ezra, enabling him to return safely to Jerusalem along with other exiles.
- Ezra devoted himself to the study and teaching of God’s word, and when he finds unfaithfulness in the covenant community, he calls God’s people to obey his laws.
At the same time this is happening in Jerusalem, a man named Nehemiah, a cupbearer to King Artaxerxes, is living in Susa (modern day Iran and one of the capitals of Persia).
- Nehemiah hears that the walls of Jerusalem are in disrepair and is greatly distressed.
- He prays and then makes a request of Artaxerxes, asking the king to grant him permission to return to Jerusalem, so in 445 BC, Nehemiah returns to Jerusalem.
- The walls are repaired with God’s help, and then dedicated with great rejoicing and thanksgiving.
Ezra joins Nehemiah, leading God’s people in covenant renewal, as they confess their sins and commit themselves to follow God’s laws.
- Nehemiah remains in Jerusalem for 12 years, but returns to Susa in 433 BC, and traveled back to Jerusalem later when he discovers that God’s people are not following God’s laws.
- THUS, the religious reforms established under Ezra have had no lasting effect.
The last prophet in this period is Malachi, who ministers during the final years of the OT.
- The glorious restoration promised by the prophets has not yet come to pass: rain is scarce, crops are failing, the land is not providing sufficient produce, the wicked seem to be prospering, and God’s people identify themselves as slaves, living in the land of Israel but under Persian rule.
- These difficult circumstances cause Israel to question God’s love and justice, and many believe they are serving the LORD in vain.
Malachi responds by testifying to God’s faithfulness and his unchanging love for his people, and asserts that it is not God’s unfaithfulness, but Israel’s unfaithfulness.
- Malachi shows the covenant community that they are sinning, and exposes the failings of the priests as well, because they have not followed God’s laws.
- This has delayed God’s return, which will entail judgment of Israel’s sin.
- Malachi announces that God will surely return, but he will come with a refining judgment rather than with blessings. (Note: Prior to his coming, God will send his messenger Elijah, who will prepare the way of the LORD.)
The OT leaves God’s people with the expectation that God himself will return to fulfill his promises of old:
o To restore his covenant people;
o To make a final provision for the forgiveness of their sins;
o To establish the Davidic king on the throne in Jerusalem;
o To bring judgment against Israel’s enemies and salvation to the ends of the earth.
God’s final word in the OT is that he will surely come.
400 years later, a voice cries out in the wilderness: “Prepare the way of the LORD” (Mark 1:3).
- This signals that Yahweh is about to return to his people and restore all things.
Chapter Roadmap
The Temple Period includes:
o Historical books of Ezra, Nehemiah, and Esther;
o Prophetical books of Haggai, Zechariah, and Malachi;
o Several Persian Kings including the most important, who are Cyrus, Darius, Xerxes, and Artaxerxes;
o Key people are Zerubbabel, Joshua, Haggai, Zechariah, Ezra, Nehemiah, Esther, and Malachi.
539 BC Cyrus Defeats Babylon
Daniel had already prophesied that the Babylonian kingdom would come to an end (Dan. 2, 7), which takes place in his lifetime while he serves in the Babylonian court: the city of Babylon is captured by the Persian army and Belshazzar is slain (Dan. 5; cf. Jer. 50-51).
- This marks the defeat of the Babylonian kingdom, which is represented symbolically by the winged lion in Daniel’s vision (Dan. 7:4), and the rise of the Persian kingdom, which is represented by the bear in his vision (Dan. 7:5).
- The rise of the Persian king Cyrus had been revealed to Isaiah many years earlier, when Isaiah announced that Cyrus was God’s anointed shepherd, appointed to restore Jerusalem and to rebuild the temple – Isaiah told Judah: (READ Isa. 44:26-28).
- Isaiah prophesied that God would raise up Cyrus to accomplish his purpose (Isa. 45:1-8).
- Cyrus is appointed to subdue nations, and God is preparing his path so that all peoples will know that the LORD is God.
- In the reign of King Cyrus, we are reminded that Yahweh uses the kings of the earth to accomplish his greater purpose, even when that king does not know the LORD (Exod. 5:2; Isa. 45:5).
Decree of Cyrus Allows the Israelites to Return to Jerusalem
Cyrus is the new Persian ruler appointed by God.
Cyrus used the term “messiah” in the general sense of a designated, authorized, and anointed king (Isa. 45:1).
When Cyrus comes to power, God moves his heart to issue a decree that allows God’s people to return to Jerusalem.
- This is in accordance with Jeremiah’s prophecy, that the exile would last for 70 years, after which God’s people would be brought back to Jerusalem (Jer. 25:11-12; 29:10; cf. 2 Chr. 36:20-21) – this is how it takes place: READ 2 Chr. 36:22-23.
The return of God’s people comes about by the hand of God, according to his plan revealed many years earlier.
The book of Ezra begins with a reference to the decree of Cyrus (Ezra 1:1-4), and it is the same decree that is later found by King Darius (Ezra 6:1-5).
- This allows for the return from exile, the rebuilding of the temple, and the safe return of the holy vessels that Nebuchadnezzar had taken in 586 BC (Ezra 6:3-5).
The First Return to Jerusalem in 538 BC Under Sheshbazzar
If a comparison is made between the concluding remarks in 2 Chr. 36 with the introduction to the book of Ezra, one discovers they are almost identical.
- Shows us that the history of God’s people after the period of KINGS is taken up in the book of Ezra.
FIRST return from exile takes place in 538 BC under the leadership of Sheshbazzar, governor of Judah.
SECOND return from exile takes place in 458 BC, when Ezra and others travel to Jerusalem.
The FIRST return and the events immediately following it, are recorded in Ezra 1-6 – but Ezra is not amongst the first returnees.
When Sheshbazzar, the governor of Judah, returns to Jerusalem in 538 BC, he brings with him the articles of gold and silver that Nebuchadnezzar had taken (Ezra 1:5-11).
- Those returnees who accompany Zerubbabel (from the line of Judah as the grandson of King Jehoiachin [cf. 1 Chr. 3:17-19] and Joshua are listed in Ezra 2 (Neh. 7:5-73).
- Joshua, the high priest, is from the family of Jozadak (Ezra 3:2, 8)
- Thus, the Davidic and priestly lineages are represented in their leadership.
- The harmony that existed in the work of Zerubbabel and Joshua represents the merging of these two offices in the priestly king envisioned by Zechariah (Zech. 6:11-15; cf. Heb. 7).
Temple Building Begins Under Zerubbabel and Joshua
Under the leadership of Zerubbabel and Joshua, the altar in Jerusalem is rebuilt; sacrifices are offered (Ezra 3:1-7).
After the foundation of the temple is laid, praises and thanksgiving are offered to God while some of the older priests, Levites, and ancestral heads of families who had seen the first temple are weeping (Ezra 3:8-13) – some remember the temple built by Solomon.
Rebuilding the temple is initiated during this period, but it soon comes to a halt because of opposition from those living in the resettled region of northern Israel.
- A number of these people approach Zerubbabel and Joshua, offering to help them with the rebuilding (Ezra 4:1-5), but they respond to them saying: READ Ezra 4:3.
- These people try to intimidate those working on the temple and frustrate their plans, so the temple building ceases until the second year of King Darius, dated to 520 BC (Ezra 4:5, 24).
- Darius (Hystaspes – not to be confused with Darius the Mede in the book of Daniel) is the next Persian king after King Cyrus and reigns from 522 BC until 486 BC.
- Temple building resumes in 520 BC through the prophetic ministry of Haggai and Zechariah.
The Prophet Haggai
God raises up the prophet Haggai in 520 BC, the second year of Darius the king (Hag. 1:1; Ezra 5:1) and is a post-exilic prophet because he prophecies after the exile.
In 520 BC, Haggai’s prophecies are given over a 4-month period (Hag. 1:1, 15; 2:10, 20).
The people believe that it wasn’t the right time to rebuild the temple but Haggai tells them otherwise.
- He rebukes them for having built their own lavish, paneled houses while God’s house remained desolate.
- Haggai recognizes their lack of food, drink, clothing, and wages, but he tells them that they suffer these things because God’s house lies in ruins – READ Haggai 1:9.
- Haggai tells the people that God has caused the sky to withhold its dew and the earth to withhold its produce because of them (Hag.1:10-11; 2:15-19).
- Haggai tells them that they have little because God has not been blessing the work of their hands – THEY MUST REBUILD THE TEMPLE!
Temple Rebuilding Resumes
Zerubbabel and Joshua, along with the remnant, obey the word of God, and temple building resumes (Hag. 1:13-14).
God tells his people that “I am with you” and that they should “Be strong” (Hag. 1:13; 2:4-5).
Haggai says that the time will come when God will fulfill his promises and that they are not to despise the day of small beginnings but are to look toward the time when the Creator God will once again shake the heavens and the earth.
- God will fill his house with glory (Hag. 2:7; cf. Isa. 2:1-4; Mic. 4:1-4) and it will be even more glorious than the previous one.
- Haggai announces: “The latter glory of this house shall be greater than the former” (Hag. 2:9).
BUT there is a problem that rests in the people.
- Haggai announces that the people were unclean, just as the person who touched a dead body was considered ritually unclean – READ Hag. 2:13-14.
- You may remember that Ezekiel told the house of Israel that they were unclean, and God’s presence left the temple (Ezek. 8:17-18; 9:20-22; 10:1-22; 11:22-23).
- BUT Ezekiel also spoke of a time of restoration, when God would cleanse his people from all their uncleanness so they would be clean (Ezek. 36:25).
- So Zerubbabel and Joshua, along with all the people, are encouraged to rebuild the temple, for God’s Spirit is in their midst (Hag. 2:4-5).
The Prophet Zechariah
Zechariah is a contemporary of Haggai, also post-exilic, and God calls him to speak to the people.
Zechariah’s prophecies begin in the same year as Haggai’s in 520 BC (Zech. 1:1, 7; cf. Ezra 5:1), although he continues to prophesy for several more years (Zech. 7:1).
As with Haggai, Z’s oracles focus on the rebuilding of the temple, but his visions provide a heavenly perspective, which allows us to see the scope of God’s redemptive plan through history.
- These visions focus on the restoration of Jerusalem to its full glory with God’s presence dwelling in its midst.
- At this time, Jerusalem will become a source of blessing to all nations, thereby fulfilling the role God intends for his people (Zech. 1:7-8:23).
- This glorious restoration is not without difficulty, as Jerusalem will be attacked, a shepherd will be rejected and killed, says Zechariah, and there will be mourning in the house of David and in Jerusalem.
- YET, God will fight against the nations and reign triumphantly as king over all the earth (Zech. 9-14).
A Royal Branch Will Build God’s Temple
Zechariah, in a vision, sees an angel asking God: “O LORD of hosts, how long will you have no mercy on Jerusalem and the cities of Judah, against which you have been angry these seventy years?” (Zech. 1:12).
- This question indicates that the restoration following the 70-year exile has not been fully realized.
- God tells the angel that he is exceeding jealous for Jerusalem and Zion (Zech. 1:14) and that he is angry with the nations, who have delighted in the demise of his people (Zech. 1:15; 2:8-9).
- Thus God says: “I will return to Jerusalem with mercy; my house shall be built in it” (Zech. 1:16).
Zechariah’s prophecies focus on two “anointed” figures, Joshua and Zerubbabel, who have key positions in relation to the temple (Zech. 3-4; 6:11-15).
- At this time, God gives Zechariah a vision of a lamp stand with two olive trees (Zech. 4:1-3).
- Since oil is used for the anointing of kings and priests, and since God’s Spirit is known to have come upon a leader at such times (see 1 Sam. 16:13), it is fitting that olive trees represent two “anointed” leaders (Zech. 4:14).
- At the time of Zechariah, the two key figures, Joshua and Zerubbabel, have an important role to play since the temple is rebuilt under their leadership (Hag. 1:1, 12-15; 2:1-9, 20-23; cf. Ezra 3:1-2, 8-11; 5:1-15).
- Joshua is the son of Jehozadak and is the high priest (Zech. 3:1-10; 6:11-15), and Zerubbabel is the son of Shealtiel (Hag. 1:1, 14; cf. Ezra 3:2), the grandson of King Jehoiachin and therefore represents the royal Davidic line (1 Chron. 3:16-19; Matt. 1:12-13).
- YET, Zechariah’s prophecies concerning these two figures point forward beyond the time of the rebuilt temple, for he has a vision of a PRIESTLY KING who will rule on God’s throne, at which time the two offices will be combined.
Joshua, the high priest, points forward, for God puts a crown on his head, indicating that a priestly king will rule.
The figure “Branch” also appears in Zechariah’s prophecies (Zech. 3:8; 6:11-13), and it is he who will rebuild the temple.
- The name “branch” will spring up from the root of Jesse (Isa. 11:1-5, 10; cf. Jer. 23:5-6; 33:15-16); Davidic kingship is in view here.