What was Zerubbabel's temple/the second temple?

Indeed, the re-establishing of worship was not everything to this poor people: they must recommence the work of building the house of God. Whatever destruction this house may have suffered, however apparently thorough that destruction may have been (as the destruction which Nebuchadnezzar executed), it is always considered in the Word as the house. It has but one history, one existence in the eyes of God, through its various phases of construction or overthrow. Rebuilt, it is not a new temple, in God's eyes, but rather the same temple with different glories. This is why it is said in Haggai (Hag. 2:9), concerning the temple, rebuilt by the remnant in the time of Zerubbabel: "The latter glory of this house" (an allusion to the millennial temple which the Lord will fill with His glory) "shall be greater than the former" (an allusion to the temple of Solomon).

The SECOND is the Temple of Ezra. When Israel had completed the seventy years of captivity, God, in fulfilment of His promise, stirred up Cyrus to give commandment for the rebuilding of the Temple on its ancient site (Ezra 1:6), God using His prophets Haggai and Zechariah to strengthen the hands of the children of Israel who returned from the Babylonish captivity. Though this temple was inferior to that of Solomon, it was built on the same site, and God was pleased to own it with the manifestations of His presence.

The THIRD Temple was that of Herod the Great, the Idumean king, which was forty-six years in building; and whilst, no doubt, it retained some portions of the original structure, it differed from both Solomon's and Ezra's, especially in the arrangement of the courts. From the account given by Josephus, it seems to have been larger than Solomon's, and was built according to his own taste, much being added. There were added the Court of the Gentiles and the Court of the Women, of which the Word of God says nothing. This is the Temple which was in existence when our Lord was upon earth. There is much confusion in the minds of some as to the place where our Lord and His disciples worshipped. They could not enter the Courts of the Priests or draw near to the altar. When we read of the Lord and His disciples going up to the Temple, we are not to suppose that they entered beyond the exterior courts. The Holy Ghost has employed two distinct words in the original Greek of the New Testament in speaking of the Temple: one is Hieron (from hieros, sacred or priestly), which refers to the whole Temple, its courts and other buildings — the external structure. The other word, Naos (from nais to dwell) signifies the inner building, embracing the porch, the holy and most holy places — the sanctuary. It was into the external courts our Lord went, for, not being of the tribe of Levi, He could not enter the inner Temple. "Christ is not entered into holy places made with hands" (Heb. 9:24). Into the holy place the priests entered to trim the lamps in the morning and light them in the evening; to burn incense, morning and evening, on the golden altar; and to arrange, once a week, the shewbread on the tables. Consequently, Zacharias (Luke 1:8-10) was alone in the Temple, while the people prayed without, at time of incense.

The re-establishment of the temple and divine service according to the law, while waiting for the Messiah. But then there is no ark, no Urim, etc. It was an empty temple.

After 70 years of the captivity, the Lord stirred the spirit of Cyrus, the king of Persia, to invite volunteers in exile to return to Jerusalem and erect a house to the Lord God of heaven. So a remnant under Zerubbabel returned to Jerusalem. Their first act was to erect an altar on which they offered burnt-offerings to the Lord. Although the city was in ruins and the wall not rebuilt, enemies around and the bulk of the people still in exile, they clave to the word of God and offered for all Israel. The adversaries in the land sought to help in the building of the house but on their offer being emphatically declined they sought the aid of friends at the Persian court to hinder the building and they succeeded in getting an interdict which lasted a few years until another king arose who was favourably disposed to the building of the house. The prophets Haggai and Zechariah stirred up the people in Jerusalem to renew building. In spite of many hindrances, the work was finished in about 20 years from the start and dedicated to the service of the Lord. The rebuilt temple lacked the Ark and associated furniture, the Shekinah glory of the Lord, the holy fire and the Urim and Thummim (oracle). The old men who had seen the grandeur of the former house wept, but the young men who had not seen anything better shouted for joy, nevertheless all praised the Lord. Haggai in the word of the Lord of Hosts encouraged them by saying that the latter glory of this House shall be greater than the ftormer (Haggai 2:9). about 50 years after the first return of the exiles, Ezra of Aaron's priestly family requested the king to be allowed to go to Jerusalem with a band of volunteers. At Jerusalem they found that separation had become largely a lapsed principle! Ezra proclaimed a fast, assembled the people, prayed and confessed the general sin before the House of God. The people wept, repented and decided to cut their wrong associations. The recovery of Ezra's remnant has marks similar to that of Hezekiah's. Their worship, as presented in the altar was "as written in the law of Moses the man of God" (Ezra 3:2). Their praises were "after the ordinance of David, King of Israel" (Ezra 3:10). Every activity in God's house must have the sanction of His word.

After 70 years of the captivity, the Lord stirred the spirit of Cyrus, the king of Persia, to invite volunteers in exile to return to Jerusalem and erect a house to the Lord God of heaven. So a remnant under Zerubbabel returned to Jerusalem. Their first act was to erect an altar on which they offered burnt offerings to the Lord. Although the city was in ruins and the wall not rebuilt, enemies were around and the bulk of the people still in exile, they clave to the word of God and offered for all Israel. The adversaries in the land sought to help in the building of the house but on their offer being emphatically declined they sought the aid of friends at the Persian court to hinder the building and they succeeded in getting an interdict which lasted a few years until another king arose who was favourably disposed to the building of the house. The prophets Haggai and Zechariah stirred up the people in Jerusalem to renew building. In spite of many hindrances, the work was finished in about 20 years from the start and dedicated to the service of the Lord. The rebuilt temple lacked the Ark and associated furniture, the Shekinah glory of the Lord, the holy fire and the Urim and Thummim (oracle). The old men who had seen the grandeur of the former house wept, but the young men who had not seen anything better shouted for joy, nevertheless they all praised the Lord. Haggai in the word of the Lord of Hosts encouraged them by saying that the latter glory of this house shall be greater than the former (Haggai 2:9). About 80 years after the first return of the exiles, Ezra of Aaron's priestly family requested the king to be allowed to go to Jerusalem with a band of volunteers. At Jerusalem they found that separation had become largely a lapsed principle! Ezra proclaimed a fast, assembled the people, prayed and confessed the general sin before the house of God. The people wept, repented and decided to cut their wrong associations. The recovery of Ezra's remnant has marks similar to that of Hezekiah's. Their worship, as presented at the altar was 'as written in the law of Moses the man of God' (Ezra 3:2). Their praises were 'after the ordinance of David, King of Israel' (Ezra 2:10). Every activity in God's house must have the sanction of His word.

After 70 years of the captivity, the Lord stirred the spirit of Cyrus, the king of Persia, to invite volunteers in exile to return to Jerusalem and erect a house to the Lord God of heaven. So a remnant under Zerubbabel returned to Jerusalem. Their first act was to erect an altar on which they offered burnt offerings to the Lord. Although the city was in ruins and the wall not rebuilt, enemies around and the bulk of the people still in exile, they clave to the word of God and offered for all Israel. The adversaries in the land sought to help in the building of the house but on their offer being emphatically declined they sought the aid of friends at the Persian court to hinder the building and they succeeded in getting an interdict which lasted a few years until another king arose who was favourably disposed to the building of the house. The prophets Haggai and Zechariah stirred up the people in Jerusalem to renew building. In spite of many hindrances, the work was finished in about 20 years from the start and dedicated to the service of the Lord. The rebuilt temple lacked the Ark and associated furniture, the Shekinah glory of the Lord, the holy fire and the Urim and Thummim (oracle). The old men who had seen the grandeur of the former house wept, but the young men who had not seen anything better shouted for joy, nevertheless all praised the Lord. Haggai in the word of the Lord of Hosts encouraged them by saying that the latter glory of this House shall be greater than the former (Haggai 2:9). About 80 years after the first return of the exiles, Ezra of Aaron's priestly family requested the king to be allowed to go to Jerusalem with a band of volunteers. At Jerusalem they found that separation had become largely a lapsed principle! Ezra proclaimed a fast, assembled the people, prayed and confessed the general sin before the House of God. The people wept, repented and decided to cut their wrong associations. The recovery of Ezra's remnant has marks similar to that of Hezekiah's. Their worship, as presented in the altar was "as written in the law of Moses the man of God" (Ezra 3:2). Their praises were "after the ordinance of David, King of Israel" (Ezra 2:10). Every activity in God's house must have the sanction of His word.

After 70 years of exile (or banishment) God in His grace works a little revival with a small part of His people, with the remnant. But He works this through Cyrus (compare Is. 44:28), the ruler of the Persian Empire. Cyrus wants the temple in Jerusalem to be rebuilt and the worship to be renewed. On the famous Cyrus-cylinder that describes Cyrus' victory over Babylon the following words in cuneiform characters are to be found: ". the idols which lived in the cities I brought back to their places, . all their inhabitants I gathered and let them return to their dwellings."

The Bible tells us of three groups of Jews returning to Jerusalem. The first return happened around the year 536 BC. Zerubbabel, a descendant of King David, and Jeshua a descendant of Aaron the high priest were the ones to lead the first Jews on their return (Ezra 1-6). To start with, the altar to offer burnt offerings in the outer court of the temple was erected and then the temple itself was built.

But as weak as their efforts may have been, as miserable and different the edifice may have appeared in the eyes of men, in God's eyes it was wonderful. He saw the feelings of the hearts. He noted the obedience toward His Word in their hearts, and that was wellpleasing to Him. That is why He encourages them indicating to them that in His eyes it is the same Temple as that built by Solomon; and that the final glory of this House would be greater than the first. Solomon's temple, Zerubbabel's temple, Herod's temple and the temple in the Millennium (Ezek. 40-43), in His eye are one and the same. There is only one House of God. "The latter glory of this house shall be greater than the former, saith Jehovah of hosts" (Hag. 2:9, New Trans.).

Nor is it intelligent to seek this enfeebling of the truth by speaking of "the second temple": an expression of Rabbinical unbelief. Scripture, on the contrary, is careful, as we may see in Haggai, to maintain in faith the unity of God's house. "Who is among you that saw this house in her first glory? And how do ye see it now?" (Hag. 2:3.) It is "Jehovah's house" while "waste" (Hag. 1:9), no less than when "magnifical." Hence even in the grand future "I will fill this house with glory" (Hag. 2:7).

In connection with these great truths, and in order to build the house of God, a remnant had been set free from the corruptions of Babylon and brought back to God's land. The proclamation of Cyrus definitely stated that he was charged to build Jehovah "an house at Jerusalem." His appeal to any among God's people is to "go up to Jerusalem . . . and build the house of the LORD God of Israel." Those who remained in captivity were exhorted to help with a "freewill offering for the house of God that is at Jerusalem." In response to this appeal there came forward a remnant "whose spirit God had raised to go up to build the house of the LORD which is at Jerusalem" (Ezra 1: 15).